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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Еврейское надписание miktam - "Золотая поэма", славянское - "столпописание" указывают на ценность содержания псалма. У всех народов древнего и нового мира существовали и существуют обычаи увековечивать память о важных событиях и лицах постановлением разных сооружений в честь их. "Столпописание" указывает, что содержание псалма по своей ценности и важности заслуживает быть написанным на столпе во всеобщее сведение и на хранение в памяти потомства. С рус. языка "песнь" указывает на вокальное исполнение псалма. Как по надписанию, так и по свидетельству кн. Деян (II:25-28; XIII:35-36) псалом принадлежит Давиду. Относительно времени написания псалма можно найти указания в его содержании. Во 2: ст. Бог не требует от Давида "благих". Под последним выражением можно разуметь жертвы, составлявшие главнейшую и обязательную часть ветхозаветного культа. Когда Бог не требовал от Давида жертв, находим указание в 3: ст. Под "святыми" здесь разумеются евреи, как народ Богоизбранный, получивший от Бога великие обетования и призванный к великому служению. Давид в этом псалме отличает себя от евреев, живших на земле "Его", т. е. назначенной ему Богом, Палестине: значит, в означенное время он вне евреев, не в Палестине, а за ее пределами. В 4: ст. Давид изображает нечестие окружавших его людей, но в этом нечестии, в служении ложным богам, он не принимает никакого участия. Все это рисует Давида находящимся вне своего народа, вне возможности приносить Богу жертвы, окруженным язычниками. Таким же положение Давида было при Сауле, когда он от его преследований вынужден был бежать в Секелаг, к филистимскому царю Анхусу (1: Цар XXVIII гл.).

Сохрани меня, Господи! Я взываю к Тебе, и стремлюсь к святым на Твоей земле (1-3). Я не приму участия в служении идолам, так как удел мой - Ты (4-6). Я благословляю Тебя, который научал и подкреплял всегда меня (7:-8). Я уверен, что Ты не оставишь меня в аду, не дашь истлеть, но пошлешь блаженство (9-11).

По недостаточной ясности и полноте в развитии мыслей и по краткости выражения последних этот псалом считается одним из самых трудных для толкования.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm has something of David in it, but much more of Christ. It begins with such expressions of devotion as may be applied to Christ; but concludes with such confidence of a resurrection (and so timely a one as to prevent corruption) as must be applied to Christ, to him only, and cannot be understood of David, as both St. Peter and St. Paul have observed, Acts ii. 24; xiii. 36. For David died, and was buried, and saw corruption. I. David speaks of himself as a member of Christ, and so he speaks the language of all good Christians, professing his confidence in God ( ver. 1), his consent to him ( ver. 2), his affection to the people of God ( ver. 3), his adherence to the true worship of God ( ver. 4), and his entire complacency and satisfaction in God and the interest he had in him, ver. 5-7. II. He speaks of himself as a type of Christ, and so he speaks the language of Christ himself, to whom all the rest of the psalm is expressly and at large applied (Acts ii. 25, &c.). David speaks concerning him (not concerning himself), "I foresaw the Lord always before my face," &c. And this he spoke, being a prophet, ver. 30, 31. He spoke, 1. Of the special presence of God with the Redeemer in his services and sufferings, ver. 8. 2. Of the prospect which the Redeemer had of his own resurrection and the glory that should follow, which carried him cheerfully through his undertaking, ver. 9-11.
Adam Clarke: Commentary on the Bible - 1831
The contents of this Psalm are usually given in the following manner: David, sojourning among idolaters, and being obliged to leave his own country through Saul's persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God's people, Psa 16:1-4; and dedares his strong confidence in God, who had dealt bountifully with him, Psa 16:5-7. Then follows a remarkable prophecy of the resurrection of Christ, Psa 16:8-11.
The title of this Psalm in the Hebrew is מכתם לדוד michtam ledavid, which the Chaldee translates, "A straight sculpture of David." The Septuagint, Στηλογραφια τῳ Δαυιδ, "The inscription on a pillar to David;" as if the Psalm had been inscribed on a pillar, to keep it in remembrance. As כתם catham signifies to engrave or stamp, this has given rise to the above inscription. מכתם michtam also means pure or stamped gold; and hence it has been supposed that this title was given to it on account of its excellence: a golden Psalm, or a Psalm worthy to be written on letters of gold; as some of the verses of Pythagoras were called the golden verses, because of their excellence. Gold being the most excellent and precious of all metals, it has been used to express metaphorically excellence and perfection of every kind. Thus a golden tongue or mouth, the most excellent eloquence; so Chrysostom means, this eminent man having had his name from his eloquence; - a golden book, one of the choicest and most valuable of its kind, etc. But I have already sufficiently expressed my doubts concerning the meanings given to these titles. See the note on the title of Psa 60:1-12 (note).
That David was the author there can be no doubt. It is most pointedly attributed to him by St. Peter, Act 2:25-31. That its principal parts might have some relation to his circumstances is also probable; but that Jesus Christ is its main scope, not only appears from quotations made by the apostle as above, but from the circumstance that some parts of it never did and never could apply to David. From the most serious and attentive consideration of the whole Psalm, I am convinced that every verse of it belongs to Jesus Christ, and none other: and this, on reference, I find to be the view taken of it by my ancient Psalter. But as he is referred to here as the Redeemer of the world, consequently, as God manifested in the flesh, there are several portions of the Psalm, as well as in the New Testament, where the Divine and human natures are spoken of separrately: and if this distinction be properly regarded, we shall find, not only no inconsistency, but a beautiful harmony through the whole.
Albert Barnes: Notes on the Bible - 1834
16:0: This psalm expresses a confident expectation of eternal life and happiness, founded on the evidence of true attachment to God. It expresses the deep conviction that one who loves God will not be left in the grave, and will not be suffered to see permanent "corruption," or to perish in the grave, foRev_er.
The contents of the psalm are the following:
(1) An earnest prayer of the author for preservation on the ground that he had put his trust in God, Psa 16:1.
(2) A statement of his attachment to God, Psa 16:2-3, founded partly on his consciousness of such attachment Psa 16:2, and partly on the fact that he truly loved the friends of God, Psa 16:3.
(3) A statement of the fact that he had no sympathy with those who rejected the true God; that he did not, and would not, participate in their worship. The Lord was his portion, and his inheritance, Psa 16:4-5.
(4) Thankfulness that the lines had fallen unto him in such pleasant places; that he had had his birth and lot where the true God was adored, and not in a land of idolaters, Psa 16:6-7.
(5) A confident expectation, on the ground of his attachment to God, that he would be happy foRev_er; that he would not be left to perish in the grave; that he would obtain eternal life at the right hand of God, Psa 16:8-11. This expectation implies the following particulars:
(a) That he would never be moved; that is, that he would not be disappointed and cast off, Psa 16:8.
(b) That, though he was to die, his flesh would rest in hope, Psa 16:9.
(c) That he would not be left in the regions of the dead, nor suffered to lie foRev_er in the grave, Psa 16:10.
(d) That God would show him the path of life, and give him a place at his right hand, Psa 16:11.
Nothing can be determined with certainty in regard to the occasion on which the psalm was composed. It is such a psalm as might be composed at any time in view of solemn reflections on life, death, the grave, and the world beyond; on the question whether the grave is the end of man, or whether there will be a future. It is made up of happy reflections on the lot and the hopes of the pious; expressing the belief that, although they were to die, there was a brighter world beyond - although they were to be laid in the grave, they would not always remain there; that they would be released from the tomb, and be raised up to the right hand of God. It expresses more clearly than can be found almost anywhere else in the Old Testament a belief in the doctrine of the resurrection - an assurance that those who love God, and keep his commandments, will not always remain in the grave.
The psalm is appealed to by Peter Act 2:25-31, and by Paul Act 13:35-37, as referring to the resurrection of Christ, and is adduced by them in such a manner as to show they regarded it as proving that He would be raised from the dead. It is not necessary to suppose, in order to a correct understanding of the psalm, that it had an exclusive reference to the Messiah, but only that it referred to him in the highest sense, or that it had its complete fulfillment in him. Compare Introduction to Isaiah, Section 7, iii: It undoubtedly expressed the feelings of David in reference to himself - his own hopes in view of death; while it is true that he was directed to use language in describing his own feelings and hopes which could have a complete fulfillment only in the Messiah. In a more full and complete sense, it was true that he would not be left in the grave, and that he would not be allowed "to see corruption."
It was actually true in the sense in which David used the term as applicable to himself that he would not be "left" permanently and ultimately in the grave, under the dominion of corruption; it was literally true of the Messiah, as Peter and Paul argued, that he did not "see corruption;" that he was raised from the grave without undergoing that change in the tomb through which all others must pass. As David used the language (as applicable to himself), the hope suggested in the psalm will be fulfilled in the future resurrection of the righteous; as the words are to be literally understood, they could be fulfilled only in Christ, who rose from the dead without seeing corruption. The argument of Peter and Paul is, that this prophetic language was found in the Old Testament, and that it could have a complete fulfillment only in the resurrection of Christ. David, though he would rise as he anticipated, did, in fact, return to corruption. Of the Messiah it was literally true that his body did not undergo any change in the grave. The reference to the Messiah is, that it had its highest and most complete fulfillment in him. Compare the notes at Act 2:25-31.
The title of the psalm is, "Michtam of David." The word "Michtam" occurs only in the following places, in all of which it is used as the title of a psalm: Psa 16:1-11; Psa 56:1-13; Psa 57:1-11; Psa 58:1-11; 59; Psa 60:1-12. Gesenius supposes that it means a "writing," especially a poem, psalm, or song; and that its sense is the same as the title to the psalm of Hezekiah Isa 38:9, where the word used is rendered "writing." According to Gesenius the word used here - מכתם miktâ m - is the same as the word employed in Isaiah - מכתב miktâ b - the last letter ב (b), having been gradually changed to ם (m). Others, unaptly, Gesenius says, have derived the word from כתם kethem, gold," meaning a "golden" psalm; that is, precious, or pre-eminent. DeWette renders it: "Schrift,"" writing. It is, perhaps, impossible now to determine why some of the psalms of David should have been merely termed "writings," while others are mentioned under more specific titles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 16:1, David, in distrust of merits, and hatred of idolatry, flees to God for preservation; Psa 16:5, He shews the hope of his calling, of the resurrection, and life everlasting.
Psalm of David. Psa 56:1, Psa 60:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Refuge in God, the Highest Good, in the Presence of Distress and of Death
The preceding Psalm closed with the words לא ימּוט; this word of promise is repeated in Ps 16:8 as an utterance of faith in the mouth of David. We are here confronted by a pattern of the unchangeable believing confidence of a friend of God; for the writer of Ps 16:1-11 is in danger of death, as is to be inferred from the prayer expressed in Ps 16:1 and the expectation in Ps 16:10. But there is no trace of anything like bitter complaint, gloomy conflict, or hard struggle: the cry for help is immediately swallowed up by an overpowering and blessed consciousness and a bright hope. There reigns in the whole Psalm, a settled calm, an inward joy, and a joyous confidence, which is certain that everything that it can desire for the present and for the future it possesses in its God.
The Psalm is inscribed לדוד; and Hitzig also confesses that "David may be inferred from its language." Whatever can mark a Psalm as Davidic we find combined in this Psalm: thoughts crowding together in compressed language, which becomes in Ps 16:4 bold even to harshness, but then becomes clear and moves more rapidly; an antiquated, peculiar, and highly poetic impress (אדני, my Lord, מנת, נחלת, שׁפר, תּומיך); and a well-devised grouping of the strophes. In addition to all these, there are manifold points of contact with indisputably genuine Davidic Psalms (comp. e.g., Ps 16:5 with Ps 11:6; Ps 16:10 with Ps 4:4; Ps 16:11 with Ps 17:15), and with indisputably ancient portions of the Pentateuch (Ex 23:13; Ex 19:6; Gen 49:6). Scarcely any other Psalm shows so clearly as this, what deep roots psalm-poetry has struck into the Tra, both as it regards the matter and the language. Concerning the circumstances of its composition, vid., on Ps 30:1-12.
The superscription מכתּם לדוד, Ps 16:1-11 has in common with Ps 56:1. After the analogy of the other superscriptions, it must have a technical meaning. This at once militates against Hitzig's explanation, that it is a poem hitherto unknown, an ἀνέκδοτον, according to the Arabic mâktum, hidden, secret, just as also against the meaning keimee'lion, which says nothing further to help us. The lxx translates it στηλογραφία (εἰς στηλογραφίαν), instead of which the Old Latin version has tituli inscriptio (Hesychius τίτλος· πτυχίον ἐπίγραμμα ἔχον). That this translation accords with the tradition is shown by that of the Targum גּליפא תריצא sculptura recta (not erecta as Hupfeld renders it). Both versions give the verb the meaning כּתם insculpere, which is supported both by a comparison with כּתב, cogn. חצב, עצב, and by חתם imprimere (sigillum). Moreover, the sin of Israel is called נכתּם in Jer 2:22 (cf. Ps 17:1) as being a deeply impressed spot, not to be wiped out. If we now look more closely into the Michtam Psalms as a whole, we find they have two prevailing features in common. Sometimes significant and remarkable words are introduced by אמרתּי, וימר, דּבּר, Ps 16:2; 58:12; Ps 60:8, cf. Is 38:10-11 (in Hezekiah's psalm, which is inscribed מכתּב = מכתּם as it is perhaps to be read); sometimes words of this character are repeated after the manner of a refrain, as in Ps 56:1-13 : I will not fear, what can man do to me! in Ps 57:1-11 : Be Thou exalted, Elohim, above the heavens, Thy glory above all the earth! and in Ps 59: For Elohim is my high tower, my merciful God. Hezekiah's psalm unites this characteristic with the other. Accordingly מכתם, like ἐπίγραμμα,
(Note: In modern Jewish poetry מכתם is actually the name for the epigram.)
appears to mean first of all an inscription and then to be equivalent to an inscription-poem or epigram, a poem containing pithy sayings; since in the Psalms of this order some expressive sentence, after the style of an inscription or a motto on a monument, is brought prominently forward, by being either specially introduced or repeated as a refrain.
The strophe-schema is 5. 5. 6. 7. The last strophe, which has grown to seven lines, is an expression of joyous hopes in the face of death, which extend onward even into eternity.
John Gill
INTRODUCTION TO PSALM 16
Michtam of David. This is a new title, not met with before, though it afterwards is prefixed to "five" psalms running, the fifty sixth, the fifty seventh, the fifty eighth, the fifty ninth, and the sixtieth psalms. Some take the word "michtam" to be the name of a musical instrument, as Kimchi on Ps 4:1; others the name of one of the tunes, as Jarchi; and others the tune of a song which began with this word, as Aben Ezra observes, to which this psalm was sung; the Septuagint translate it "stelography", or an inscription upon a pillar; such an one as is erected by conquerors, as Theodoret observes, having writing on it declaring the victory obtained; suggesting that the psalm, or the subject of it, the death and resurrection of Christ, was worthy to be inscribed on a pillar of marble; and the Targum renders it, "a right engraving", that deserves to be engraven in a monument of brass: but what seems to be the best sense of the word is, that it signifies a work of gold, and may be rendered, "a golden [psalm] of David"; so called, either because it was a dear and favourite song of his; or from the subject matter, which is more valuable and precious than the most fine gold: the title of it in the Syriac and Arabic versions is,
"concerning the election of the church, and the resurrection of Christ;''
and certain it is from Ps 16:10, the resurrection of Christ is spoken of in it, as is clear from the testimonies of two apostles, Peter and Paul, who cite it in proof of it, Acts 2:25; and since there is but one person speaking throughout the psalm, and Christ is he that speaks in Ps 16:10, and which cannot be understood of David, nor of any other person but Christ, the whole of the psalm must be interpreted of him.
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15:015:0 Песнь Давида.
15:1 στηλογραφία στηλογραφια the Δαυιδ δαβιδ Dabid; Thavith φύλαξόν φυλασσω guard; keep με με me κύριε κυριος lord; master ὅτι οτι since; that ἐπὶ επι in; on σοὶ σοι you ἤλπισα ελπιζω hope
15:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David יְ֭הֹוָה [ˈyhôāh] יְהוָה YHWH מִי־ mî- מִי who יָג֣וּר yāḡˈûr גור dwell בְּ bᵊ בְּ in אָהֳלֶ֑ךָ ʔohᵒlˈeḵā אֹהֶל tent מִֽי־ mˈî- מִי who יִ֝שְׁכֹּ֗ן ˈyiškˈōn שׁכן dwell בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
15:1. humilis et simplicis David custodi me Deus quoniam speravi in teThe inscription of a title to David himself. Preserve me, O Lord, for I have put my trust in thee.
Michtam of David.
15:1. A Psalm of David. O Lord, who will dwell in your tabernacle? Or who will rest on your holy mountain?
15:1. A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
KJV Chapter [16] Michtam of David:

15:0 Песнь Давида.
15:1
στηλογραφία στηλογραφια the
Δαυιδ δαβιδ Dabid; Thavith
φύλαξόν φυλασσω guard; keep
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
ἐπὶ επι in; on
σοὶ σοι you
ἤλπισα ελπιζω hope
15:1
מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
יְ֭הֹוָה [ˈyhôāh] יְהוָה YHWH
מִי־ mî- מִי who
יָג֣וּר yāḡˈûr גור dwell
בְּ bᵊ בְּ in
אָהֳלֶ֑ךָ ʔohᵒlˈeḵā אֹהֶל tent
מִֽי־ mˈî- מִי who
יִ֝שְׁכֹּ֗ן ˈyiškˈōn שׁכן dwell
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
15:1. humilis et simplicis David custodi me Deus quoniam speravi in te
The inscription of a title to David himself. Preserve me, O Lord, for I have put my trust in thee.
Michtam of David.
15:1. A Psalm of David. O Lord, who will dwell in your tabernacle? Or who will rest on your holy mountain?
15:1. A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Мысль этого стиха, повторяющаяся в большинстве псалмов Давида, свидетельствует о необыкновенной силе и глубине его веры и преданности Богу. Давид всю надежду, "все упование" жизни полагал только в Боге, и только от Него он и ждал помощи как всегда, так и особенно в данном случае, когда он был вне своего народа, среди язычников, чуждых ему по крови и вере,
Adam Clarke: Commentary on the Bible - 1831
16:1: Preserve me, O God: for in thee do I put my trust - On the mode of interpretation which I have hinted at above, I consider this a prayer of the man Christ Jesus on his entering on his great atoning work, particularly his passion in the garden of Gethsemane. In that passion, Jesus Christ most evidently speaks as man; and with the strictest propriety, as it was the manhood, not the Godhead, that was engaged in the suffering.
שמרני shomreni, keep me - preserve, sustain, this feeble humanity, now about to bear the load of that punishment due to the whole of the human race. For in thee, חסיתי chasithi, have I hoped. No human fortitude, or animal courage, can avail in my circumstances. These are no common sufferings; they are not of a natural kind; they are not proportioned to the strength of a human body, or the energy of a human spirit; and my immaculate humanity, which is subjected to these sufferings, must be dissolved by them, if not upheld by thee, the strong God. It is worthy of remark, that our Lord here uses the term, אל El, which signifies the strong God, an expression remarkably suited to the frailty of that human nature, which was now entering upon its vicarious sufferings. It will be seen with what admirable propriety the Messiah varies the appellations of the Divine Being in this address; a circumstance which no translation without paraphrase can express.
Albert Barnes: Notes on the Bible - 1834
16:1: Preserve me, O God - Keep me; guard me; save me. This language implies that there was imminent danger of some kind - perhaps, as the subsequent part of the psalm would seem to indicate, danger of death. See Psa 16:8-10. The idea here is, that God was able to preserve him from the impending danger, and that he might hope he would do it.
For in thee do I put my trust - That is, my hope is in thee. He had no other reliance than God; but he had confidence in him - he felt assured that there was safety there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: Preserve: Psa 17:5, Psa 17:8, Psa 31:23, Psa 37:28, Psa 97:10, Psa 116:6; Pro 2:8
for: Psa 9:10, Psa 22:8, Psa 25:20, Psa 84:12, Psa 125:1, Psa 146:5; Isa 26:3, Isa 26:4; Jer 17:7, Jer 17:8; Co2 1:9; Ti2 1:12
Carl Friedrich Keil and Franz Delitzsch
16:1
The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Ps 16:10 : May God preserve him (which He is able to do as being אל, the Almighty, able to do all things), who has no other refuge in which he has hidden and will hide but Him. This short introit is excepted from the parallelism; so far therefore it is monostichic, - a sigh expressing everything in few words. And the emphatic pronunciation שׁמרני shāmereni harmonises with it; for it is to be read thus, just as in Ps 86:2; Ps 119:167 shāmerah (cf. on Is 38:14 עשׁקה), according to the express testimony of the Masora.
(Note: The Masora observes גרשין בספרא ב, i.e., twice in the Psalter שׁמרה is in the imperative, the o being displaced by Gaja (Metheg) and changed into aa, vid., Baer, Torath Emeth p. 22f. In spite of this the grammarians are not agreed as to the pronunciation of the imperative and infinitive forms when so pointed. Luzzatto, like Lonzano, reads it shŏmereni.)
The text of the next two verses (so it appears) needs to be improved in two respects. The reading אמרתּ as addressed to the soul (Targ.), cf. Lam 3:24., is opposed by the absence of any mention of the thing addressed. It rests upon a misconception of the defective form of writing, אמרתּ (Ges. 44, rem. 4). Hitzig and Ewald (190, d) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic (אמרת or אמרת), lies at the bottom of the form. And it does really seem as though the frequent occurrence of this defective form (ידעת = ידעתי Ps 140:13; Job 42:2, בנית = בניתי 3Kings 8:48, עשׂית = עשׂיתי Ezek 16:59, cf. 4Kings 18:20, אמרת now pointed אמרת, with Is 36:5) has its occasion at least in some such cutting away of the i, peculiar to the language of the common people; although, if David wrote it so, אמרת is not intended to be read otherwise than it is in Ps 31:15; Ps 140:7.
(Note: Pinsker's view (Einleit. S. 100-102), who considers פּעלתּ to have sprung from פּללת as the primary form of the 1 pers. sing., from which then came פּלתּי and later still פּלתּי, is untenable according to the history of the language.)
First of all David gives expression to his confession of Jahve, to whom he submits himself unconditionally, and whom he sets above everything else without exception. Since the suffix of אדני (properly domini mei = domine mi, Gen 18:3, cf. Ps 19:2), which has become mostly lost sight of in the usage of the language, now and then retains its original meaning, as it does indisputably in Ps 35:23, it is certainly to be rendered also here: "Thou art my Lord" and not "Thou art the Lord." The emphasis lies expressly on the "my." It is the unreserved and joyous feeling of dependence (more that of the little child, than of the servant), which is expressed in this first confession. For, as the second clause of the confession says: Jahve, who is his Lord, is also his benefactor, yea even his highest good. The preposition על frequently introduces that which extends beyond something else, Gen 48:22 (cf. Ps 89:8; Ps 95:3), and to this passage may be added Gen 31:50; Gen 32:12; Ex 35:22; Num 31:8; Deut 19:9; Deut 22:6, the one thing being above, or co-ordinate with, the other. So also here: "my good, i.e., whatever makes me truly happy, is not above Thee," i.e., in addition to Thee, beside Thee; according to the sense it is equivalent to out of Thee or without Thee (as the Targ., Symm., and Jerome render it), Thou alone, without exception, art my good. In connection with this rendering of the על, the בּל (poetic, and contracted from בּלי), which is unknown to the literature before David's time, presents no difficulty. As in Prov 23:7 it is short for בּל־תּהיה. Hengstenberg remarks, "Just as Thou art the Lord! is the response of the soul to the words I am the Lord thy God (Ex 20:2), so Thou only art my salvation! is the response to Thou shalt have no other gods beside Me (על־פּני)." The psalmist knows no fountain of true happiness but Jahve, in Him he possesses all, his treasure is in Heaven.
Such is his confession to Jahve. But he also has those on earth to whom he makes confession. Transposing the w we read:
ולקדושׁים אשׁר בּארץ
המּה אדּירי כל־חפצי־בם׃
While Diestel's alteration: "to the saints, who are in his land, he makes himself glorious, and all his delight is in them," is altogether strange to this verse: the above transfer of the Waw
(Note: Approved by Kamphausen and by the critic in the Liter. Blatt of the Allgem. Kirchen-Zeitung 1864 S. 107.)
suffices to remove its difficulties, and that in a way quite in accordance with the connection. Now it is clear, that לקדושׁים, as has been supposed by some, is the dative governed by אמרתּי, the influence of which is thus carried forward; it is clear what is meant by the addition אשׁר בארץ, which distinguishes the object of his affection here below from the One above, who is incomparably the highest; it is clear, as to what המּה defines, whereas otherwise this purely descriptive relative clause אשׁר בּארץ המּה (which von Ortenberg transposes into אשׁר ארצה בהמּה) appears to be useless and surprises one both on account of its redundancy (since המה is superfluous, cf. e.g., 2Kings 7:9; 2Kings 2:18) and on account of its arrangement of the words (an arrangement, which is usual in connection with a negative construction, Deut 20:15; 2Chron 8:7, cf. Gen 9:3; Ezek 12:10); it is clear, in what sense אדירי alternates with קדושׁים, since it is not those who are accounted by the world as אדיריס on account of their worldly power and possessions (Ps 136:18, 2Chron 23:20), but the holy, prized by him as being also glorious, partakers of higher glory and worthy of higher honour; and moreover, this corrected arrangement of the verse harmonises with the Michtam character of the Psalm. The thought thus obtained, is the thought one expected (love to God and love to His saints), and the one which one is also obliged to wring from the text as we have it, either by translating with De Welte, Maurer, Dietrich and others: "the saints who are in the land, they are the excellent in whom I have all my delight," - a Waw apodoseos, with which one could only be satisfied if it were והמּה (cf. 2Kings 15:34) - or: "the saints who are in the land and the glorious-all my delight is in them." By both these interpretations, ל would be the exponent of the nom. absol. which is elsewhere detached and placed at the beginning of a sentence, and this l of reference (Ew. 310, a) is really common to every style (Num 18:8; Is 32:1; Eccles 9:4); whereas the ל understood of the fellowship in which he stands when thus making confession to Jahve: associating myself with the saints (Hengst.), with (von Lengerke), among the saints (Hupf., Thenius), would be a preposition most liable to be misapprehended, and makes Ps 16:3 a cumbersome appendage of Ps 16:2. But if l be taken as the Lamed of reference then the elliptical construct ואדּירי, to which הארץ ought to be supplied, remains a stumbling-block not to be easily set aside. For such an isolation of the connecting form from its genitive cannot be shown to be syntactically possible in Hebrew (vid., on 4Kings 9:17, Thenius, and Keil); nor are we compelled to suppose in this instance what cannot be proved elsewhere, since כל־חפצי־בם is, without any harshness, subordinate to ואדירי as a genitival notion (Ges. 116, 3). And still in connection with the reading ואדירי, both the formation of the sentence which, beginning with ל, leads one to expect an apodosis, and the relation of Ps 16:3 to Ps 16:2, according to which the central point of the declaration must lie just within כל־חפצי־בם, are opposed to this rendering of the words ואדירי כל־חפצי־כם.
Thus, therefore, we come back to the above easy improvement of the text. קושׁים are those in whom the will of Jahve concerning Israel, that it should be a holy nation (Ex 19:6; Deut 7:6), has been fulfilled, viz., the living members of the ecclesia sanctorum in this world (for there is also one in the other world, Ps 89:6). Glory, δόξα, is the outward manifestation of holiness. It is ordained of God for the sanctified (cf. Rom 8:30), whose moral nobility is now for the present veiled under the menial form of the עני; and in the eyes of David they already possess it. His spiritual vision pierces through the outward form of the servant. His verdict is like the verdict of God, who is his all in all. The saints, and they only, are the excellent to him. His whole delight is centred in them, all his respect and affection is given to them. The congregation of the saints is his Chephzibah, Is 62:4 (cf. 4Kings 21:1).
Geneva 1599
16:1 "Michtam of David." Preserve me, O God: for in thee do I put my (a) trust.
(a) He shows that we cannot call on God unless we trust in him.
John Gill
16:1 Preserve me, O God,.... Prayer is proper to Christ as man; he offered up many prayers and supplications to Cost, even his Father, and his God, and as the strong and mighty God, as the word (i) here used is commonly rendered by interpreters; with whom, all things are possible, and who is able to save; see Heb 5:7; and this petition for preservation was suitable to him and his case, and was heard and answered by God; he was very remarkably preserved in his infancy from the rage and fury of Herod; and very wonderfully was his body preserved and supported in the wilderness under a fast of forty days and forty nights together, and from being torn to pieces by the wild beasts among which he was, and from the temptations of Satan, with which he was there assaulted; and throughout the whole of his ministry he was preserved from being hindered in the execution of his office, either by the flatteries, or menaces, or false charges of his enemies; and though his life was often attempted they could not take it away before his time: and whereas Christ is in this psalm represented as in the view of death and the grave, this petition may be of the same kind with those in Jn 12:27; and put up with the same submission to the will of God; and at least may intend divine help and support in his sufferings and death, preservation from corruption in the grave, and the resurrection of him from the dead; and it may also include his concern for the preservation of his church, his other self, and the members of it, his apostles, disciples, and all that did or should believe in his name, for whom he prayed after this manner a little before his death; see Lk 22:31;
for in thee do I put my trust: or "have hoped" (k); the graces of faith and hope were implanted in the heart of Christ, as man, who had the gifts and graces of the Spirit without measure bestowed on him, and these very early appeared in him, and showed themselves in a very lively exercise, Ps 22:7; and were in a very eminent manner exercised by him a little before his death, in the view of it, and when he was under his sufferings, and hung upon the cross, Is 1:6, Mt 27:46; and this his trust and confidence in God alone, and not in any other, is used as a reason or argument for his preservation and safety.
(i) "Deus fortis seu potens", Muis; "Deus omnipotens", Cocceius, Michaelis. (k) "speravi in te", V. L. Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
16:1 Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Is 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Acts 2:25) and Paul (Acts 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Ps 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pet 1:11]. (Ps 16:1-11)
Preserve me, &c.--keep or watch over my interests.
in thee . . . I . . . trust--as one seeking shelter from pressing danger.
15:215:1: Պահեա՛ զիս Աստուած զի ես ՚ի քեզ յուսացայ[6647]. [6647] Ոմանք.՚Ի կատարած յարձանագիր. սաղմոս ՚ի Դաւիթ։ Պահեա՛ զիս Աստուած իմ, զի։
2 Պահպանի՛ր ինձ, Աստուա՛ծ, քանզի քեզ վրայ դրի յոյսն իմ: Տիրոջն ասացի. «Իմ Տէրն ես դու, ինձ արուած բարիքները քեզնից են:
[16:1] Ո՛վ Աստուած, զիս պահէ՛,Վասն զի քեզի յուսացի։[2] Տէրոջը ըսի. «Իմ Տէրս դուն ես, Առանց քեզի բարիք մը չունիմ»։
Պահեա զիս, Աստուած, զի ես ի քեզ յուսացայ. ասացի Տեառն. Տէր իմ ես դու, եւ բարիք իմ ինձ ի քէն են:

15:1: Պահեա՛ զիս Աստուած զի ես ՚ի քեզ յուսացայ[6647].
[6647] Ոմանք.՚Ի կատարած յարձանագիր. սաղմոս ՚ի Դաւիթ։ Պահեա՛ զիս Աստուած իմ, զի։
2 Պահպանի՛ր ինձ, Աստուա՛ծ, քանզի քեզ վրայ դրի յոյսն իմ: Տիրոջն ասացի. «Իմ Տէրն ես դու, ինձ արուած բարիքները քեզնից են:
[16:1] Ո՛վ Աստուած, զիս պահէ՛,Վասն զի քեզի յուսացի։
[2] Տէրոջը ըսի. «Իմ Տէրս դուն ես, Առանց քեզի բարիք մը չունիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:115:1 Храни меня, Боже, ибо я на Тебя уповаю.[15:2] Я сказал Господу: Ты Господь мой; блага мои Тебе не нужны.
15:2 εἶπα επω say; speak τῷ ο the κυρίῳ κυριος lord; master κύριός κυριος lord; master μου μου of me; mine εἶ ειμι be σύ συ you ὅτι οτι since; that τῶν ο the ἀγαθῶν αγαθος good μου μου of me; mine οὐ ου not χρείαν χρεια need ἔχεις εχω have; hold
15:2 הֹולֵ֣ךְ hôlˈēḵ הלך walk תָּ֭מִים ˈtāmîm תָּמִים complete וּ û וְ and פֹעֵ֥ל fōʕˌēl פעל make צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and דֹבֵ֥ר ḏōvˌēr דבר speak אֱ֝מֶ֗ת ˈʔᵉmˈeṯ אֶמֶת trustworthiness בִּ bi בְּ in לְבָבֹֽו׃ lᵊvāvˈô לֵבָב heart
15:2. dicens Deo Dominus meus es tu bene mihi non est sine teI have said to the Lord, thou art my God, for thou hast no need of my goods.
1. Preserve me, O God: for in thee do I put my trust.[2]. I have said unto the LORD, Thou art my Lord: I have no good beyond thee.
15:2. He who walks without blemish and who works justice.
15:2. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Preserve me, O God: for in thee do I put my trust. KJV [2] [O my soul], thou hast said unto the LORD, Thou [art] my Lord: my goodness [extendeth] not to thee:

15:1 Храни меня, Боже, ибо я на Тебя уповаю.
[15:2] Я сказал Господу: Ты Господь мой; блага мои Тебе не нужны.
15:2
εἶπα επω say; speak
τῷ ο the
κυρίῳ κυριος lord; master
κύριός κυριος lord; master
μου μου of me; mine
εἶ ειμι be
σύ συ you
ὅτι οτι since; that
τῶν ο the
ἀγαθῶν αγαθος good
μου μου of me; mine
οὐ ου not
χρείαν χρεια need
ἔχεις εχω have; hold
15:2
הֹולֵ֣ךְ hôlˈēḵ הלך walk
תָּ֭מִים ˈtāmîm תָּמִים complete
וּ û וְ and
פֹעֵ֥ל fōʕˌēl פעל make
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
דֹבֵ֥ר ḏōvˌēr דבר speak
אֱ֝מֶ֗ת ˈʔᵉmˈeṯ אֶמֶת trustworthiness
בִּ bi בְּ in
לְבָבֹֽו׃ lᵊvāvˈô לֵבָב heart
15:2. dicens Deo Dominus meus es tu bene mihi non est sine te
I have said to the Lord, thou art my God, for thou hast no need of my goods.
15:2. He who walks without blemish and who works justice.
15:2. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Под "благими", как мы упоминали, можно разуметь жертвы. Назначение последних состояло в том, чтобы возбуждать в человеке сознание своей греховности пред Богом и этим жажду примирения с Ним; поэтому-то они составляли самую важную и существенную часть ветхозаветного культа. Все евреи обязаны были приносить жертвы, и уклонение от них было преступлением пред Богом и каралось законом. Бог не требует от Давида "благих", т. е. жертв, не вменяет ему в преступление непринесение последних, и это потому, что Он потребовал от него служения себе всем существом - мыслями и делами. В этой отмене по отношению к Давиду соблюдения общеобязательного Закона Моисеева заключалось предуказание, что Закон Моисея не есть нечто вечное и неизменяемое, но что он является лишь временным средством, воспитывающим евреев в известном направлении, и что он может быть заменен высшим видом Богоугождения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Believing Confidence; Consecration to God.

1 Preserve me, O God: for in thee do I put my trust. 2 O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee; 3 But to the saints that are in the earth, and to the excellent, in whom is all my delight. 4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips. 5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. 6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. 7 I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament.
I. David here flies to God's protection with a cheerful believing confidence in it (v. 1): "Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed; for in thee, and in thee only, do I put my trust." Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed, Father, save me from this hour, and trusted in God that he would deliver him.
II. He recognizes his solemn dedication of himself to God as his God (v. 2): "O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him." Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him. Adonai signifies My stayer, the strength of my heart. 2. This must be done with our souls: "O my soul! thou hast said it." Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. "Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him."
III. He devotes himself to the honour of God in the service of the saints (v. 2, 3): My goodness extends not to thee, but to the saints. Observe, 1. Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness. 2. Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job xxii. 2; xxxv. 7. God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it (1 Chron. xxix. 14), Of thy own have we given thee. 3. If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note, (1.) There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth. (2.) The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them. The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them. (3.) All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a companion of all that feared God (Ps. cxix. 63), even the meanest, which was a sign that his delight was in them. (4.) It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Prov. viii. 31. For their sakes, says he, I sanctify myself, John xvii. 19. Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold infirmities, which is a good reason why we should.
IV. He disclaims the worship of all false gods and all communion with their worshippers, v. 4. Here, 1. He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them: Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough. 2. He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: "Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous." At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. "I will have nothing to do" (says David) "with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them." Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, Cæsar, and are still hastening after another Messiah, whom they in vain look for.
V. He repeats the solemn choice he had made of God for his portion and happiness (v. 5), takes to himself the comfort of the choice (v. 6), and gives God the glory of it, v. 7. This is very much the language of a devout and pious soul in its gracious exercises.
1. Choosing the Lord for its portion and happiness. "Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say, The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, how poor soever my condition is in this world. Let me have the love and favour of God, and be accepted of him; let me have the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity." Would we do well and wisely for ourselves, we must take God, in Christ, to be, (1.) The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey. (2.) The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction.
2. Confiding in him for the securing of this portion: "Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David." The saints and their bliss are kept by the power of God.
3. Rejoicing in this portion, and taking a complacency in it (v. 6): The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more? Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say, The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love.
4. Giving thanks to God for it, and for grace to make this wise and happy choice (v. 7): "I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness." So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it.
5. Making a good use of it. God having given him counsel by his word and Spirit, his own reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the reins, Jer. xvii. 10) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them.
All this may be applied to Christ, who made the Lord his portion and was pleased with that portion, made his Father's glory his highest end and made it his meat and drink to seek that and to do his will, and delighted to prosecute his undertaking, pursuant to his Father's counsel, depending upon him to maintain his lot and to carry him through his undertaking. We may also apply it to ourselves in singing it, renewing our choice of God as ours, with a holy complacency and satisfaction.
Adam Clarke: Commentary on the Bible - 1831
16:2: Thou hast said unto the Lord, Thou art my Lord - Thou hast said ליהוה layhovah to Jehovah, the supreme, self-existing, and eternal Being; Thou art my Lord, אדני אתה adonai attah, Thou art my prop, stay, or support. As the Messiah, or Son of God, Jesus derived his being and support from Jehovah; and the man Christ was supported by the eternal Divinity that dwelt within him, without which he could not have sustained the sufferings which he passed through, nor have made an atonement for the sin of the world; it is the suffering Messiah, or the Messiah in prospect of his sufferings, who here speaks.
My goodness extendeth not to thee - There are almost endless explanations of this clause; no man can read them without being confounded by them. The Septuagint read ὁτι των αγαθων μου ου χρειαν εχεις; Because thou dost not need my goods. The Vulgate follows the Septuagint. The Chaldee: My good is given only by thyself.
So the Syriac: My good is from thee. The Arabic: Thou dost not need my good works. And in this sense, with shades of difference, it has been understood by most commentators and critics.
Bishop Horsley translates, Thou art my good - not besides thee. Dr. Kennicott, My goodness is not without thee.
I think the words should be understood of what the Messiah was doing for men. My goodness, טובתי tobathi, "my bounty," is not to thee. What I am doing can add nothing to thy divinity; thou art not providing this astonishing sacrifice because thou canst derive any excellence from it: but this bounty extends to the saints - to all the spirits of just men made perfect, whose bodies are still in the earth; and to the excellent, אדירי addirey, "the noble or supereminent ones," those who through faith and patience inherit the promises. The saints and illustrious ones not only taste of my goodness, but enjoy my salvation. Perhaps angels themselves may be intended; they are not uninterested in the incarnation, passion, death, and resurrection of our Lord. They desire to look into these things; and the victories of the cross in the conversion of sinners cause joy among the angels of God.
The קדושים kedoshim, "saints," or consecrated persons, may refer to the first planters of Christianity, evangelists, apostles, etc., who were separated from all others, and consecrated to the great important work of preaching among the Gentiles the unsearchable riches of Christ. With these was all the desire, חפץ chephets, the good will and delight of Christ. In all their ministrations he was both with them and in them.
The passage, taken as referring to David, intimates that he abhorred the company of the profane and worthless, and delighted to associate with them that excelled in virtue.
On these two verses the translation and paraphrase of my old Psalter must not be forgotten: -
Psa 16:1 Conserva me, Domine, etc.
Trans. Kepe me Lord, for I hoped in the; I said til Lord, my God thou ert; for, of my gudes thu has na nede.
Par - The voice of Crist in his manhede; prayand til the fader, and sayand: Lord, fader, kepe me imang peplis, for I hoped in the, noght in me. I said til the, my God, thu ert in that, that I am man; for thu has no nede of my godes; bot I haf of the, al that I haf; here is the wil pride of men confounded; that evenes that thai haf ought of tham self bot syn.
Psa 16:2 Sanctis qui sunt in terra, etc.
Trans. Til halowes the qwilk er his land, he selcouthed all my willes in tham.
Par - Noght til wiked, bot til halows clene in saule, and depertid fra erdly bysynes, the qwilk er in his land: that es, that haf fested thair hope in the land of heven; and rotyd in luf: the qwilk hope es als anker in stremys of this werld. He selcouthed al my willes, that of wonderful, he made my willes, of dying and rysing, sett and fulfilled in tham: that es, in thair profete, qware in that feled qwat it profeted tham my mekenes that wild dye, and my myght to rise.
Albert Barnes: Notes on the Bible - 1834
16:2: O my soul, thou hast said unto the Lord - The words "O my soul" are not in the original. A literal rendering of the passage would be, "Thou hast said unto the Lord," etc., leaving something to be supplied. De Wette renders it: "To Yahweh I call; thou art my Lord." Luther: "I have said to the Lord." The Latin Vulgate: "Thou, my soul, hast said to the Lord." The Septuagint: "I have said unto the Lord." Dr. Horsley: "I have said unto Jehovah." The speaker evidently is the psalmist; he is describing his feelings toward the Lord, and the idea is equivalent to the expression "I have said unto the Lord." Some word must necessarily be understood, and our translators have probably expressed the true sense by inserting the words, "O my soul." the state of mind indicated is that in which one is carefully looking at himself, his own perils, his own ground of hope, and when he finds in himself a ground of just confidence that he has put his trust in God, and in God alone. We have such a form of appeal in Psa 42:5, Psa 42:11; Psa 43:5, "Why art thou cast down, O my soul?"
Thou art my Lord - Thou hast a right to rule over me; or, I acknowledge thee as my Lord, my sovereign. The word here is not Yahweh, but Adonai - a word of more general signification than Yahweh. The sense is, I have acknowledged Yahweh to be my Lord and my God. I receive him and rest upon him as such.
My goodness extendeth not to thee - This passage has been very variously rendered. Prof. Alexander translates it: "My good (is) not besides thee (or, beyond thee);" meaning, as he supposes: "My happiness is not beside thee, independent of, or separable from thee?" So DeWette: "There is no success (or good fortune) to me out of thee." Others render it: "My goodness is not such as to entitle me to thy regard." And others, "My happiness is not obligatory or incumbent on thee; thou art not bound to provide for it." The Latin Vulgate renders it: "My good is not given unless by thee." Dr. Horsley: "Thou art my good - not besides thee." I think the meaning is: "My good is nowhere except in thee; I have no source of good of any kind - happiness, hope, life, safety, salvation - but in thee. My good is not without thee." This accords with the idea in the other member of the sentence, where he acknowledges Yahweh as his Lord; in other words, he found in Yahweh all that is implied in the idea of an object of worship - all that is properly expressed by the notion of a God. He renounced all other gods, and found his happiness - his all - in Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: thou hast: Psa 8:1, Psa 27:8, Psa 31:14, Psa 89:26, Psa 91:2; Isa 26:13, Isa 44:5; Zac 13:9; Joh 20:28
my goodness: Psa 50:9, Psa 50:10; Job 22:2, Job 22:3, Job 35:7, Job 35:8; Luk 17:10; Rom 11:35
Geneva 1599
16:2 [O my soul], thou hast said unto the LORD, Thou [art] my Lord: my (b) goodness [extendeth] not to thee;
(b) Though we cannot enrich God, yet we must bestow God's gifts for the use of his children.
John Gill
16:2 O my soul, thou hast said unto the Lord,.... Some take these to be the words of David speaking to the church, who had owned the Lord to be her Lord, and had declared what follows; others think they are the words of God the Father to his Son, suggesting to him what he had said; but they are rather an apostrophe, or an address of Christ to his own soul; and the phrase, "O my soul", though not in the original text, is rightly supplied by our translators, and which is confirmed by the Targum, and by the Jewish commentators, Jarchi, Aben Ezra, and Kimchi;
thou art my Lord; Christ, as man, is a creature made by God; his human nature is the true tabernacle which God pitched and not man, and on this consideration he is his Lord, being his Creator; and as Mediator Christ is his servant, and was made under the law to him, obeyed him, and submitted to his will in all things; so that he not only in words said he was his Lord, but by deeds declared him to be so;
my goodness extendeth not to thee; such who suppose that David here speaks in his own person, or in the person of other believers, or that the church here speaks, differently interpret these words: some render them, "my goodness is not above thee" (l); it is far inferior to thine, it is not to be mentioned with it, it is nothing in comparison of it; all my goodness, happiness, and felicity lies, in thee, Ps 73:25; others, "I have no goodness without thee": the sense is the same as if it was "I have said", as read the Greek, Vulgate Latin, and Oriental versions, and so Apollinarius; I have none but what comes from thee; what I have is given me by thee, which is the sense of the Targum; see Jas 1:17; others, "my goodness is not upon thee" (m); does not lie upon thee, or thou art not obliged to bestow the blessings of goodness on me; they are not due to me, they spring from thy free grace and favour; to this sense incline Jarchi, Aben Ezra, and Kimchi; see Lk 17:10; others, "thou hast no need of my goodness"; nor wilt it profit thee, so R. Joseph Kimchi; see Job 22:2; or the words may be rendered, "O my goodness", or "thou art my good, nothing is above thee" (n); no goodness in any superior to God. But they are the words of Christ, and to be understood of his goodness; not of his essential goodness as God, nor of his providential goodness, the same with his Father's; but of his special goodness, and the effect of it to his church and people; and denotes his love, grace, and good will towards them, shown in his incarnation, sufferings, and death; and the blessings of goodness which come thereby; such as a justifying righteousness, forgiveness of sin, peace, and reconciliation, redemption, salvation, and eternal life. Now though God is glorified by Christ in his incarnation, sufferings, and death, and in the work of man's redemption, yet he stood in no need of the obedience and sufferings of his Son; he could have glorified his justice another way, as he did in not sparing the angels that sinned, in drowning the old world, and in burning Sodom and Gomorrah, and in other instances of his vengeance; though there is glory to God in the highest in the affair of salvation by Christ, yet the good will is to men; though the debt of obedience and sufferings was paid to the justice of God, whereby that is satisfied and glorified, yet the kindness in paying the debt was not to God but to men, described in Ps 16:8.
(l) "bonum meum non est supra te", Gejerus. (m) "Bonum meum non est super te", Montanus, Cocceius. (n) So Gussetius, p. 299.
John Wesley
16:2 To thee - Thou dost not need me or my service, nor art capable of any advantage from it.
Robert Jamieson, A. R. Fausset and David Brown
16:2 my soul--must be supplied; expressed in similar cases (Ps 42:5, Ps 42:11).
my goodness . . . thee--This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of Ps 16:3 (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.
15:315:2: ասացի Տեառն. Տէր ես դու, եւ բարիք իմ ինձ ՚ի քէն են[6648]։ [6648] ՚Ի լուս՛՛.Տէր իմ ես դու. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք.Եւ բարիք իմ չեն քեզ ինչ պիտոյ։
3 Քո սրբերին, որոնք քո երկրում են, սքանչելագործութեամբ ցոյց տուիր իմ բոլոր ցանկութիւնները:
3 Երկրի մէջ եղող սուրբերուն ու պատուականներուն վրայ է իմ բոլոր հաճութիւնս։
[70]Սրբոց քոց որ են յերկրի քում, սքանչելի արարեր զամենայն կամս իմ`` ի նոսա:

15:2: ասացի Տեառն. Տէր ես դու, եւ բարիք իմ ինձ ՚ի քէն են[6648]։
[6648] ՚Ի լուս՛՛.Տէր իմ ես դու. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք.Եւ բարիք իմ չեն քեզ ինչ պիտոյ։
3 Քո սրբերին, որոնք քո երկրում են, սքանչելագործութեամբ ցոյց տուիր իմ բոլոր ցանկութիւնները:
3 Երկրի մէջ եղող սուրբերուն ու պատուականներուն վրայ է իմ բոլոր հաճութիւնս։
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3 К святым, которые на земле, и к дивным {Твоим} к ним все желание мое.
15:3 τοῖς ο the ἁγίοις αγιος holy τοῖς ο the ἐν εν in τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him ἐθαυμάστωσεν θαυμαστοω all; every τὰ ο the θελήματα θελημα determination; will αὐτοῦ αυτος he; him ἐν εν in αὐτοῖς αυτος he; him
15:3 לֹֽא־ lˈō- לֹא not רָגַ֨ל׀ rāḡˌal רגל slander עַל־ ʕal- עַל upon לְשֹׁנֹ֗ו lᵊšōnˈô לָשֹׁון tongue לֹא־ lō- לֹא not עָשָׂ֣ה ʕāśˈā עשׂה make לְ lᵊ לְ to רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow רָעָ֑ה rāʕˈā רָעָה evil וְ֝ ˈw וְ and חֶרְפָּ֗ה ḥerpˈā חֶרְפָּה reproach לֹא־ lō- לֹא not נָשָׂ֥א nāśˌā נשׂא lift עַל־ ʕal- עַל upon קְרֹֽבֹו׃ qᵊrˈōvô קָרֹוב near
15:3. sanctis qui in terra sunt et magnificis omnis voluntas mea in eisTo the saints, who are in his land, he hath made wonderful all my desires in them.
3. As for the saints that are in the earth, they are the excellent in whom is all my delight.
15:3. He who speaks the truth in his heart, who has not acted deceitfully with his tongue, and has not done evil to his neighbor, and has not taken up a reproach against his neighbors.
15:3. [He that] backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
But to the saints that [are] in the earth, and [to] the excellent, in whom [is] all my delight:

15:3 К святым, которые на земле, и к дивным {Твоим} к ним все желание мое.
15:3
τοῖς ο the
ἁγίοις αγιος holy
τοῖς ο the
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
ἐθαυμάστωσεν θαυμαστοω all; every
τὰ ο the
θελήματα θελημα determination; will
αὐτοῦ αυτος he; him
ἐν εν in
αὐτοῖς αυτος he; him
15:3
לֹֽא־ lˈō- לֹא not
רָגַ֨ל׀ rāḡˌal רגל slander
עַל־ ʕal- עַל upon
לְשֹׁנֹ֗ו lᵊšōnˈô לָשֹׁון tongue
לֹא־ lō- לֹא not
עָשָׂ֣ה ʕāśˈā עשׂה make
לְ lᵊ לְ to
רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow
רָעָ֑ה rāʕˈā רָעָה evil
וְ֝ ˈw וְ and
חֶרְפָּ֗ה ḥerpˈā חֶרְפָּה reproach
לֹא־ lō- לֹא not
נָשָׂ֥א nāśˌā נשׂא lift
עַל־ ʕal- עַל upon
קְרֹֽבֹו׃ qᵊrˈōvô קָרֹוב near
15:3. sanctis qui in terra sunt et magnificis omnis voluntas mea in eis
To the saints, who are in his land, he hath made wonderful all my desires in them.
15:3. He who speaks the truth in his heart, who has not acted deceitfully with his tongue, and has not done evil to his neighbor, and has not taken up a reproach against his neighbors.
15:3. [He that] backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Святыми" здесь называется народ еврейский, как избранник Божий, находящийся под Его особенным покровительством и руководством и призванный быть народом святым.

Земля - Палестина, "Дивные Твои" - или старейшины народа, или священники. "Дивный" здесь равнозначащие - знаменитый, известный, каковыми и были священники, как служители Господа, пользовавшиеся почетом и уважением в народе. К родной земле, родному народу истинным пастырям "все желание" Давида, все влечение его из чуждой страны.
Albert Barnes: Notes on the Bible - 1834
16:3: But to the saints that are in the earth - This verse also has been very variously rendered. Our translators seem to have understood it, in connection with the pRev_ious verse, as meaning that his "goodness," or piety, was not of so pure and elevated a character that it could in any way extend to God so as to benefit him, but that it "might" be of service to the saints on earth, and that so, by benefiting them, he might show his attachment to God himself. But if the interpretation of the pRev_ious verse above proposed be the correct one, then this interpretation cannot be admitted here. This verse is probably to be regarded as a further statement of the evidence of the attachment of the psalmist to God. In the pRev_ious verse, according to the interpretation proposed, he states that his happiness - his all was centered in God. He had no hope of anything except in him; none beyond him; none besides him.
In this verse he states, as a further proof of his attachment to him, that he regarded with deep affection the saints of God; that he found his happiness, not in the society of the wicked, but in the friendship of the excellent of the earth. The verse may be thus rendered: "As to the saints in the earth (or in respect to the saints in the earth), and to the excellent, all my delight is in them." In the former verse he had stated that, as to God, or in respect to God, he had no source of blessing, no hope, no joy, beyond him, or independent of him; in this verse he says that in respect to the saints - the excellent of the earth - all his delight was in them. Thus he was conscious of true attachment to God and to his people. Thus he had what must ever be essentially the evidence of true piety - a feeling that God is all in all, and real love for those who are his; a feeling that there is nothing beyond God, or without God, that can meet the wants of the soul, and a sincere affection for all who are his friends on earth. DeWette has well expressed the sense of the passage, "The holy, who are in the land, and the noble - I have all my pleasure in them."
In the earth - In the land; or, perhaps, more generally, "on earth." God was in heaven, and all his hopes there were in him. In respect to those who dwelt on the earth, his delight was with the saints alone.
And to the excellent - The word used here means properly "large, great," mighty; then it is applied to "nobles, princes, chiefs;" and then to those who excel in moral qualities, in piety, and virtue. This is the idea here, and thus it corresponds with the word "saints" in the former member of the verse. The idea is that he found his pleasure, not in the rich and the great, not in princes and nobles, but in those who were distinguished for virtue and piety. In heaven he had none but God; on earth he found his happiness only in those who were the friends of God.
In whom is all my delight - I find all my happiness in their society and friendship. The true state of my heart is indicated by my love for them. Everywhere, and at all times, love for those who love God, and a disposition to find our happiness in their friendship, will be a characteristic of true piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: But: Gal 6:10; Tit 3:8; Heb 6:10
the saints: Psa 30:4, Psa 116:15; Ch2 6:41; Act 9:13; Eph 1:1
the excellent: Pro 12:26; Song 4:1-7:13; Mal 3:17
in whom: Psa 119:63; Pro 8:31, Pro 13:20; Sol 7:10; Isa 62:4; Eph 5:25-27; Jo1 3:14-17
John Gill
16:3 But to the saints that are in the earth,.... Who are sanctified or set apart by God the Father in election; whose sins are expiated by the blood of Christ in redemption, and who are sanctified or made holy by the Spirit of God in the effectual calling; and who live a holy life and conversation: these are said to be "in the earth", not to distinguish them from the saints in heaven, to whom the goodness of Christ extends as to them, unless it be to distinguish them from the angels in heaven, who are called saints, Deut 33:2; as Aben Ezra observes; but to point out the place of their abode, scattered up and down in the earth; and to show that love, grace, goodness, and kindness of Christ reaches to them in the present state of things, notwithstanding all their meanness and imperfection in themselves, and their despicableness in the eyes of others; see Jn 13:1;
and to the excellent; the same with the saints, who though reckoned by men the faith of the world, and the offscouring of all things, are in high esteem with Christ; they are "nobles" (o) in his account, as the word is rendered in Jer 30:21; they are princes in all the earth, and these princes are kings; they are made kings and priests unto God by Christ; they wear and live like kings, and have the attendance, power, riches, and glory of kings; they are guarded by angels, they have power with God, they are rich in faith, and heirs of a kingdom;
in whom is all my delight; Christ's delights were with these sons of men before the world was, and have always continued with them; they are his "Hepbzibah" and "Beulah", as in Is 62:4; hence he became incarnate, and suffered and died for them, and makes application of all the blessings of his grace and goodness to them.
(o) "magnificis", Junius & Tremellius, Piscator, Rivetus; "nobilibus delectationis meae", Gejerus; "ducibus eorum", Cocceius; so Michaelis.
John Wesley
16:3 But - I bear a singular respect and love to all saints, for thy sake, whose friends and servants they are, and whose image they bear. This more properly agrees to David, than to Christ, whose goodness was principally designed for, and imparted to sinners.
Robert Jamieson, A. R. Fausset and David Brown
16:3 saints--or, persons consecrated to God, set apart from others to His service.
in the earth--that is, land of Palestine, the residence of God's chosen people--figuratively for the Church.
excellent--or, "nobles," distinguished for moral excellence.
15:415:3: Սրբոց քոց որ են յերկրի քում. սքանչելի՛ արարեր զամենայն կամս իմ ՚ի նոսա։
4 Շատացան նրանց հիւանդութիւնները, որ այսուհետեւ յաճախակի են դառնալու: Չեմ մասնակցի նրանց արիւնալի հաւաքներին եւ նրանց անունը չեմ յիշատակի իմ շրթունքներով:
4 Անոնց ցաւերը պիտի շատնան, որոնք ուրիշ աստուած մը կը նախընտրեն. Անոնց արիւնի նուէրները պիտի չնուիրեմ Ու անոնց անունները շրթունքներուս վրայ պիտի չառնեմ։
Յաճախեսցին հիւանդութիւնք [71]նոցա, յետ այսորիկ ապա վաղվաղեսցին. ոչ ժողովեցայց ի ժողովս`` նոցա յարեանց, եւ ոչ յիշեցից զանուանս նոցա ի շրթունս իմ:

15:3: Սրբոց քոց որ են յերկրի քում. սքանչելի՛ արարեր զամենայն կամս իմ ՚ի նոսա։
4 Շատացան նրանց հիւանդութիւնները, որ այսուհետեւ յաճախակի են դառնալու: Չեմ մասնակցի նրանց արիւնալի հաւաքներին եւ նրանց անունը չեմ յիշատակի իմ շրթունքներով:
4 Անոնց ցաւերը պիտի շատնան, որոնք ուրիշ աստուած մը կը նախընտրեն. Անոնց արիւնի նուէրները պիտի չնուիրեմ Ու անոնց անունները շրթունքներուս վրայ պիտի չառնեմ։
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15:415:4 Пусть умножаются скорби у тех, которые текут к {богу} чужому; я не возлию кровавых возлияний их и не помяну имен их устами моими.
15:4 ἐπληθύνθησαν πληθυνω multiply αἱ ο the ἀσθένειαι ασθενεια infirmity; ailment αὐτῶν αυτος he; him μετὰ μετα with; amid ταῦτα ουτος this; he ἐτάχυναν ταχυνω not μὴ μη not συναγάγω συναγω gather τὰς ο the συναγωγὰς συναγωγη gathering αὐτῶν αυτος he; him ἐξ εκ from; out of αἱμάτων αιμα blood; bloodstreams οὐδὲ ουδε not even; neither μὴ μη not μνησθῶ μναομαι remember; mindful τῶν ο the ὀνομάτων ονομα name; notable αὐτῶν αυτος he; him διὰ δια through; because of χειλέων χειλος lip; shore μου μου of me; mine
15:4 נִבְזֶ֤ה׀ nivzˈeh בזה despise בְּֽ bᵊˈ בְּ in עֵ֘ינָ֤יו ʕˈênˈāʸw עַיִן eye נִמְאָ֗ס nimʔˈās מאס retract וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יִרְאֵ֣י yirʔˈê יָרֵא afraid יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יְכַבֵּ֑ד yᵊḵabbˈēḏ כבד be heavy נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear לְ֝ ˈl לְ to הָרַ֗ע hārˈaʕ רעע be evil וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָמִֽר׃ yāmˈir מור exchange
15:4. multiplicabuntur idola eorum post tergum sequentium non litabo libamina eorum de sanguine neque adsumam nomina eorum in labiis meisTheir infirmities were multiplied: afterwards they made haste. I will not gather together their meetings for bloodofferings: nor will I be mindful of their names by my lips.
4. Their sorrows shall be multiplied that exchange for another : their drink offerings of blood will I not offer, nor take their names upon my lips.
15:4. In his sight, the malicious one has been reduced to nothing, but he glorifies those who fear the Lord. He who swears to his neighbor and does not deceive.
15:4. In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.
Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips:

15:4 Пусть умножаются скорби у тех, которые текут к {богу} чужому; я не возлию кровавых возлияний их и не помяну имен их устами моими.
15:4
ἐπληθύνθησαν πληθυνω multiply
αἱ ο the
ἀσθένειαι ασθενεια infirmity; ailment
αὐτῶν αυτος he; him
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐτάχυναν ταχυνω not
μὴ μη not
συναγάγω συναγω gather
τὰς ο the
συναγωγὰς συναγωγη gathering
αὐτῶν αυτος he; him
ἐξ εκ from; out of
αἱμάτων αιμα blood; bloodstreams
οὐδὲ ουδε not even; neither
μὴ μη not
μνησθῶ μναομαι remember; mindful
τῶν ο the
ὀνομάτων ονομα name; notable
αὐτῶν αυτος he; him
διὰ δια through; because of
χειλέων χειλος lip; shore
μου μου of me; mine
15:4
נִבְזֶ֤ה׀ nivzˈeh בזה despise
בְּֽ bᵊˈ בְּ in
עֵ֘ינָ֤יו ʕˈênˈāʸw עַיִן eye
נִמְאָ֗ס nimʔˈās מאס retract
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יִרְאֵ֣י yirʔˈê יָרֵא afraid
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
יְכַבֵּ֑ד yᵊḵabbˈēḏ כבד be heavy
נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear
לְ֝ ˈl לְ to
הָרַ֗ע hārˈaʕ רעע be evil
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָמִֽר׃ yāmˈir מור exchange
15:4. multiplicabuntur idola eorum post tergum sequentium non litabo libamina eorum de sanguine neque adsumam nomina eorum in labiis meis
Their infirmities were multiplied: afterwards they made haste. I will not gather together their meetings for bloodofferings: nor will I be mindful of their names by my lips.
15:4. In his sight, the malicious one has been reduced to nothing, but he glorifies those who fear the Lord. He who swears to his neighbor and does not deceive.
15:4. In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Так как Иегова только истинный Бог, то и милостей заслуживает тот, кто Его почитает, а "скорби", лишения да достанутся тем, кто верует, течет к чужим богам.

Под этими текущими к чужим богам Давид разумеет здесь, главным образом, окружающих его язычников, боги которых были "чужими", не истинными. Давид отказывается принять участие в их "кровавых возлияниях" и никогда не произнесет "их имен", так как его "наследием", его уделом является один Бог. Из этого противоположения своего "наследия", т. е. Бога, "именам" язычников можно заключить, что Давида хотели привлечь окружавшие его язычники к чествованию своих богов и к кровавым жертвоприношениям ("кровавые возлияния") в честь их. Так и было действительно. Анхус, у которого жил Давид, высоко ценя военные дарования последнего, очень желал привлечь его на свою сторону, заставить его отречься как от своего народа, так и от своей веры в Иегову, Бога еврейского.
Adam Clarke: Commentary on the Bible - 1831
16:4: Their sorrows shall be multiplied that hasten after another god - The Chaldee has: "They multiply their idols, and afterwards hasten that they may offer their gifts." In the Hebrew text there is no word for God, and therefore Messiah or Savior might be as well substituted; and then the whole will refer to the unbelieving Jews. They would not have the true Christ; they have sought, and are seeking, another Messiah; and how amply fulfilled has the prophetic declaration been in them! Their sorrows have been multiplied for more than 1800 years.
The Vulgate and Septuagint, and after them the Ethiopic and Arabic, have given this clause a widely different turn: "their afflictions have been multiplied, and afterwards they have run swiftly;" referring to the suffering saints: the more they were afflicted and persecuted, the more fervent and prosperous they became.
Their drink-offerings of blood will I not offer - נסך nesech is a libation, whether of wine or water, poured out on the sacrifice. A drink-offering of blood is not a correct form of expression; it is rather the libation on the blood of the sacrifice already made. Coverdale translates the same; but Mathewes, who reformed his text in a few places, has Their brente offeringes of bloude, without much mending the text; though by this the exceptionable idea of a drink-offering of blood is avoided. As applicable to our Lord, here is an intimation that their libations and sacrifices should cease. None of these should exist under the Christian dispensation; Jesus Christ's offering upon the cross being the accomplishment and termination of all such sacrifices.
Nor take up their names into my lips - None of those sacrifices shall be mentioned with any kind of respect after the end of their institution shall have been accomplished; for sacrifice, offering, burnt-offering, and sacrifice for sin, such as are offered according to the law, God would no longer receive; therefore Jesus said; "Lo, I come to do thy will; a body hast thou prepared me." Since that time all these sacrifices have ceased. The old Psalter is curious: -
Psa 16:4 Multiplicate sunt infirmitates eorum; postea acceleraverunt.
Trans. Manyfaldend er thair sekenes: and sythen thai hasted thaim.
Par - That es at say; thai knew that thai war ful seke in body and saule, and sythen thai hasted tham til the Leche; for he that feles him seke, he sekes remedy. Il men wenes that thai er noght seke for thi that dye in thair syn.
Non congregabo conventicula eroum de sanguinibus, etc.
Trans. I sal noght gadyr the coventes of tha of blodes; ne I sal be menand of their names thurgh my lippis.
Par - That est at say, by the coventes of haly men, my servaundes sal nout fleschely, but gastly: for "blode" bytakyns syn and unclenes that that er in, that folous thair flesche, and the vanites of thair blode; that er comen of grete kyn. Ne I sal by menand of thair names; for thai er chaunged fra syn till ryghtwisnes on domesday, qwen I sal speke thrugh my lippes til thaim that haldes the name of wykednes: sa ye weryed til fyer with outen end.
Albert Barnes: Notes on the Bible - 1834
16:4: Their sorrows shall be multiplied - The word here rendered "sorrows - עצבוּת ‛ atstsebô th - may mean either idols or sorrows. Compare Isa 48:5; Psa 139:24; Job 9:28; Psa 147:3. Some propose to render it, "Their idols are multiplied;" that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Aramaic Paraphrase renders it. But the common construction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not he found among their number, or be united with them in their devotions.
That hasten after another god - Prof. Alexander renders this, "Another they have purchased." Dr. Horsley, "Who betroth themselves to another." The Septuagint, "After these things they are in haste." The Latin Vulgate, "Afterward they make haste." The Hebrew word - מהר mâ har - properly means to hasten; to be quick, prompt, apt. It is twice used Exo 22:16 in the sense of "buying or endowing;" that is, procuring a wife by a price paid to her parents; but the common meaning of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or willingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God; they readily embrace an opposite course - following the world and sin.
Their drink-offerings of blood - It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob Gen 35:14 is said to have set up a pillar in Padan-aram, and to have "poured a drink-offering thereon." Compare Exo 29:40-41; Exo 30:9; Lev, Lev 23:13; Num 15:5. The phrase "drink-offerings of blood" would seem to imply that the blood of the animals slain in sacrifice was often mingled with the wine or water that was thus poured out in the services of the pagan gods. So Jarchi, Aben Ezra, and Michaelis suppose. It would seem, also, that the worshippers themselves drank this mingled cup. They did this when they bound themselves by a solemn oath to perform any dangerous service. DeWette. The eating, and consequently the drinking of blood, was solemnly forbidden to the Israelites (compare Gen 9:4; Lev 3:17; Lev 7:26; Lev 17:10); and the idea here is, that the psalmist had solemnly resolved that he would not partake of the abominations of the pagan, or be united with them in any way in their worship.
Nor take up their names into my lips - As objects of worship. That is, I will not in any way acknowledge them as gods, or render to them the homage which is due to God. The very mention of the name of any other god than the true God was solemnly forbidden by the law of Moses Exo 23:13, "And make no mention of the name of other gods, neither let it be heard out of your mouth." So the apostle Paul says Eph 5:3, "But fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh saints." The idea in these places seems to be, that the mere mention of these things would tend to produce dangerous familiarity with them, and by such familiarity take off something of the repugnance and horror with which they should be regarded, They were, in other words, to be utterly avoided; they were never to be thought of or named; they were to be treated as though they were not. No one can safely so familiarize himself with vice as to render it a frequent subject of conversation. Pollution will flow into the heart from words which describe pollution, even when there is no intention that the use of such words should produce contamination. No one can be familiar with stories or songs of a polluted nature, and still retain a heart of purity. "The very passage of a polluted thought through the mind leaves pollution behind it." How much more is the mind polluted when the thought is dwelt upon, and when utterance is given to it in language!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: Their: Psa 32:10, Psa 97:7; Jon 2:8; Rev 14:9-11, Rev 18:4, Rev 18:5
hasten: etc. or, give gifts to another
drink: Gen 35:14; Lev 23:13; Isa 57:6, Isa 65:11, Isa 66:3; Jer 7:18
take: Exo 23:13; Jos 23:7; Hos 2:16, Hos 2:17
Carl Friedrich Keil and Franz Delitzsch
16:4
As he loves the saints so, on the other hand, he abhors the apostates and their idols. אהר מהרוּ is to be construed as an appositional relative clause to the preceding: multi sunt cruciatus (cf. Ps 32:10) eorum, eorum scil. qui alium permutant. The expression would flow on more smoothly if it were ירבּוּ: they multiply, or increase their pains, who..., so that אחר מהרו would be the subject, for instance like אהבו ה (he whom Jahve loves), Is 48:14. This Ps 16:4 forms a perfect antithesis to Ps 16:3. In David's eyes the saints are already the glorified, in whom his delight centres; while, as he knows, a future full of anguish is in store for the idolatrous, and their worship, yea, their very names are an abomination to him. The suffixes of נסכּיהם and שׁמותם might be referred to the idols according to Ex 23:13; Hos 2:19, if אהר be taken collectively as equivalent to אחר ם, as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of עצּבותם, which does not signify "their idols" (for idols are עצבּים), but their torments, pains (from עצּבת derived from עצּב), Ps 147:3; Job 9:28. The thought is similar to Ti1 6:10, ἑαυτοὺς περιέπειραν ὀδύναις ποικίλαις. אהר is a general designation of the broadest kind for everything that is not God, but which man makes his idol beside God and in opposition to God (cf. Is 42:8; Is 48:11). מהרוּ cannot mean festinant, for in this signification it is only found in Piel מהר, and that once with a local, but not a personal, accusative of the direction, Nahum 2:6. It is therefore to be rendered (and the perf. is also better adapted to this meaning): they have taken in exchange that which is not God (מהר like המיר, Ps 106:20; Jer 2:11). Perhaps (cf. the phrase זנה אהרי) the secondary meaning of wooing and fondling is connected with it; for מהר is the proper word for acquiring a wife by paying down the price asked by her father, Ex 22:15. With such persons, who may seem to be אדּירים in the eyes of the world, but for whom a future full of anguish is in store, David has nothing whatever to do: he will not pour out drink-offerings as they pour them out. נסכּיהם has the Dag. lene, as it always has. They are not called מדּם 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. מן is the min of derivation; in this instance (as in Amos 4:5, cf. Hos 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Ps 10:18; Ps 17:14; Ps 80:14.
In Ps 16:4 the expression of his abhorrence attains its climax: even their names, i.e., the names of their false gods, which they call out, he shuns taking upon his lips, just as is actually forbidden in the Tra, Ex 23:13 (cf. Const. Apost. V. 10 εἴδωλον μνημονεύειν ὀνόματα δαιμονικά).; He takes the side of Jahve. Whatever he may wish for, he possesses in Him; and whatever he has in Him, is always secured to him by Him. חלקי does not here mean food (Bttch.), for in this sense חלק (Lev 6:10) and מגה (1Kings 1:4) are identical; and parallel passages like Ps 142:6 show what חלקי means when applied to Jahve. According to Ps 11:6, כוסי is also a genitive just like חלקי; מנת חלק is the share of landed property assigned to any one; מנת כּוס the share of the cup according to paternal apportionment. The tribe of Levi received no territory in the distribution of the country, from which they might have maintained themselves; Jahve was to be their חלק, Num 18:20, and the gifts consecrated to Jahve were to be their food, Deut 10:9; Deut 18:1. But nevertheless all Israel is βασίλειον ἱεράτευμα, Ex 19:6, towards which even קדושׁים and אדרים in Ps 16:3 pointed; so that, therefore, the very thing represented by the tribe of Levi in outward relation to the nation, holds good, in all its deep spiritual significance, of every believer. It is not anything earthly, visible, created, and material, that is allotted to him as his possession and his sustenance, but Jahve and Him only; but in Him is perfect contentment. In Ps 16:5, תּומיך, as it stands, looks at first sight as though it were the Hiph. of a verb ימך (ומך). But such a verb is not to be found anywhere else, we must therefore seek some other explanation of the word. It cannot be a substantive in the signification of possession (Maurer, Ewald), for such a substantival form does not exist. It might more readily be explained as a participle = תּומך, somewhat like יוסיף, Is 29:4; Is 38:5; Eccles 1:18, = יוסף, - a comparison which has been made by Aben-Ezra (Sefath Jether No. 421) and Kimchi (Michlol 11a), - a form of the participle to which, in writing at least, סוכיב, 4Kings 8:21, forms a transition; but there is good reason to doubt the existence of such a form. Had the poet intended to use the part. of תמך, it is more probable he would have written אתה תּומכי גורלי, just as the lxx translators might have had it before them, taking the Chirek compaginis as a suffix: σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί (Bttcher). For the conjecture of Olshausen and Thenius, תּוסיף in the sense: "thou art continually my portion" halts both in thought and expression. Hitzig's conjecture תּוּמּיך "thou, thy Tummm are my lot," is more successful and tempting. But the fact that the תּמּים are never found (not even in Deut 33:8) without the אוּרים, is against it. Nevertheless, we should prefer this conjecture to the other explanations, if the word would not admit of being explained as Hiph. from ימך (ומך), which is the most natural explanation. Schultens has compared the Arabic wamika, to be broad, from which there is a Hiphil form Arab. awmaka, to make broad, in Syro-Arabic, that is in use even in the present day among the common people.
(Note: The Arabic Lexicographers are only acquainted with a noun wamka, breadth (amplitudo), but not with the verb. And even the noun does not belong to the universal and classical language. But at the present day Arab. 'l-wamk (pronounced wumk), breadth, and wamik are in common use in Damascus; and it is only the verb that is shunned in the better conversational style. - Wetzstein.)
And since we must at any rate come down to the supposition of something unusual about this תומיך, it is surely not too bold to regard it as a ἅπαξ γεγραμμ.: Thou makest broad my lot, i.e., ensurest for me a spacious habitation, a broad place, as the possession that falleth to me,
(Note: It is scarcely possible for two words to be more nearly identical than גּורל and κλῆρος. The latter, usually derived from κλάω (a piece broken off), is derived from κέλεσθαι (a determining of the divine will) in Dderlein's Homer. Glossar, iii. 124. But perhaps it is one word with גורל. Moreover κλῆρος signifies 1) the sign by which anything whatever falls to one among a number of persons in conformity with the decision of chance or of the divine will, a pebble, potsherd, or the like. So in Homer, Il. iii. 316, vii. 175, xxiii. 351, Od. x. 206, where casting lots is described with the expression κλῆρος. 2) The object that falls to any one by lot, patrimonium, e.g., Od. xiv. 64, Il. xv. 498, οἶκος καὶ κλῆρος, especially of lands. 3) an inheritance without the notion of the lot, and even without any thought of inheriting, absolutely: a settled, landed property. It is the regular expression for the allotments of land assigned to colonists (κληροῦχοι).)
- a thought, that is expanded in Ps 16:6.
Geneva 1599
16:4 Their (c) sorrows shall be multiplied [that] hasten [after] another [god]: (d) their drink offerings of blood will I not offer, nor take up their names into my lips.
(c) As grief of conscience and miserable destruction.
(d) He would neither by outward profession nor in heart, nor in mouth consent to their idolatries.
John Gill
16:4 Their sorrows shall be multiplied,.... Not the sorrows of the saints and excellent ones, by seeing the idolatry of men, as Aben Ezra interprets it; but the sorrows of such
that hasten after another god; a false god, an idol, to serve and worship it; for, generally speaking, idolaters are more forward, eager, and hasty to attend a false worship, than the worshippers of the true God are to attend his service: now their sorrows are many, even in their worship, by cutting their bodies with knives and lancets, as the worshippers of Baal did; and by sacrificing their own children, which, notwithstanding their rash and precipitate zeal, could not fail of giving them pain and uneasiness; and, besides temporal punishments inflicted on them for their idolatry by God, and stings of conscience, which must sometimes attend them, the wrath of God lies upon them, and they will have their portion in the lake of fire, and the smoke of their torment will ascend for ever and ever. Some render the words, "their idols are multiplied"; and so the Chaldee paraphrase,
"they multiply their idols, and after that hasten to offer their sacrifices;''
when men leave the true God, they know not where to stop; the Heathens had not less than thirty thousand gods, and the Jews when they fell into idolatry ran in the same way, Jer 2:28. The word "god" is not in the original text, though the supplement is countenanced by the Jewish writers (p), who interpret it in this way; but I rather think the text is to be understood not of Heathen idolaters, but of unbelieving Jews, who, rejecting the true Messiah, hasten after another Messiah, king, and saviour; when Jesus the true Messiah came they received him not; but when another came in his own name they were eager to embrace him, Jn 5:43; and to this day they are hastening after another; and in their daily prayers pray that the coming of the Messiah might be "in haste", in their days (q); and the sense of the passage is, that the sorrows of the Jews, rejecting the Messiah and hastening after another, would come thick and fast upon them, until wrath came upon them to the uttermost, Mt 24:6, Th1 2:16; and it holds good of all, whether Jews or Gentiles, that hasten after another saviour; that say to the works of their hands, that they are their gods, or go about to establish a righteousness of their own, or seek for life and salvation by their own doings; these, sooner or later, will lie down in sorrow, Is 50:11;
their drink offerings of blood will I not offer: meaning not the libations of the Gentiles, which were not wine, according to the law, Num 15:10; but blood, even sometimes human blood; but the sacrifices of the Jews, which were either got by blood, murders and robberies, and on that account were hateful to God, Is 61:8; or rather the sacrifices of bloodthirsty persons, whose hands were full of blood, Is 1:11; and such were the offerings of the priests, Scribes, and Pharisees, in Christ's time, who were the children of them that killed the prophets, and sought after the blood of Christ. Or it may be rendered, "I will not offer their drink offerings because of blood" (r); meaning his own blood shed for the remission of sins, which being obtained, there remains no more offering for sin; and so the words may express the abolition of all legal sacrifices, and the causing of them to cease through the blood and sacrifice of Christ. This shows the person speaking to be a priest, and therefore could not be David, but must be the Messiah, who is a priest after the order of Melchizedek; and who had a better sacrifice to other up than any of the offerings of the Jews, even his own self, by which he has put away sin for ever. He adds,
nor take up their names into my lips; not the names of idol deities, nor of their worshippers, but of the Jews that rejected him as the Messiah, for whom he would not pray, Jn 17:9; and so as he refused to offer their sacrifices, he would not perform the other part of his priestly office for them in intercession; though this may also have respect to the rejection of the Jewish nation as the people of God; writing a "Loammi", Hos 1:9, upon them, declaring them to be no longer the children of the living God; leaving their names for a curse, a taunt, and a proverb in every place; expressing the utmost abhorrence of them, and showing the utmost indignation at them, as persons whose names were not worthy or fit to be mentioned, Eph 5:3.
(p) Jarchi, Aben Ezra, Kimchi, Ben Melech, & Abendana in loc. (q) Seder Tephillot, fol. 128. 2. (r) "propter sanguinem", Cocceius, Gejerus, Michaelis.
John Wesley
16:4 Sorrows - Having shewed his affection to the servants of the true God, he now declares what an abhorrency he has for those that worship idols. Offerings - In which the Gentiles used sometimes to drink part of the blood of their sacrifices. Names - Of those other gods mentioned before.
Robert Jamieson, A. R. Fausset and David Brown
16:4 He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.
15:515:4: Յաճախեցին հիւանդութիւնք նոցա. յետ այսորիկ ապա՛ վաղվաղեցին։ Ո՛չ ժողովեցայց ՚ի ժողովս նոցա յարեանց, եւ ո՛չ յիշեցից զանուանս նոցա ՚ի շրթունս իմ[6649]։ [6649] Ոմանք.Յաճախեսցեն հիւ՛՛... ապա վաղվաղեսցեն... ՚ի ժողովն նոցա յարեան. կամ՝ յարենէ։
5 Տէ՜ր, իմ ժառանգութեան եւ իմ բաժակի բաժին, ժառանգութիւնս դու ես կրկին ինձ վերադարձնելու:
5 Տէրն է իմ ժառանգութեանս ու բաժակիս բաժինը. Իմ վիճակս դուն պիտի պահես։
Տէր բաժին ժառանգութեան իմոյ եւ բաժակի իմոյ, դու ես, որ այսրէն դարձուցանես զժառանգութիւն իմ յիս:

15:4: Յաճախեցին հիւանդութիւնք նոցա. յետ այսորիկ ապա՛ վաղվաղեցին։ Ո՛չ ժողովեցայց ՚ի ժողովս նոցա յարեանց, եւ ո՛չ յիշեցից զանուանս նոցա ՚ի շրթունս իմ[6649]։
[6649] Ոմանք.Յաճախեսցեն հիւ՛՛... ապա վաղվաղեսցեն... ՚ի ժողովն նոցա յարեան. կամ՝ յարենէ։
5 Տէ՜ր, իմ ժառանգութեան եւ իմ բաժակի բաժին, ժառանգութիւնս դու ես կրկին ինձ վերադարձնելու:
5 Տէրն է իմ ժառանգութեանս ու բաժակիս բաժինը. Իմ վիճակս դուն պիտի պահես։
zohrab-1805▾ eastern-1994▾ western am▾
15:515:5 Господь есть часть наследия моего и чаши моей. Ты держишь жребий мой.
15:5 κύριος κυριος lord; master ἡ ο the μερὶς μερις portion τῆς ο the κληρονομίας κληρονομια inheritance μου μου of me; mine καὶ και and; even τοῦ ο the ποτηρίου ποτηριον cup μου μου of me; mine σὺ συ you εἶ ειμι be ὁ ο the ἀποκαθιστῶν αποκαθιστημι restore; pay τὴν ο the κληρονομίαν κληρονομια inheritance μου μου of me; mine ἐμοί εμοι me
15:5 כַּסְפֹּ֤ו׀ kaspˈô כֶּסֶף silver לֹא־ lō- לֹא not נָתַ֣ן nāṯˈan נתן give בְּ bᵊ בְּ in נֶשֶׁךְ֮ nešeḵ נֶשֶׁךְ interest וְ wᵊ וְ and שֹׁ֥חַד šˌōḥaḏ שֹׁחַד present עַל־ ʕal- עַל upon נָקִ֗י nāqˈî נָקִי innocent לֹ֥א lˌō לֹא not לָ֫קָ֥ח lˈāqˌāḥ לקח take עֹֽשֵׂה־ ʕˈōśē- עשׂה make אֵ֑לֶּה ʔˈēlleh אֵלֶּה these לֹ֖א lˌō לֹא not יִמֹּ֣וט yimmˈôṭ מוט totter לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
15:5. Dominus pars hereditatis meae et calicis mei tu possessor sortis meaeThe Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me.
5. The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.
15:5. He who has not given his money in usury, nor accepted bribes against the innocent. He who does these things will be undisturbed for eternity.
15:5. [He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
The LORD [is] the portion of mine inheritance and of my cup: thou maintainest my lot:

15:5 Господь есть часть наследия моего и чаши моей. Ты держишь жребий мой.
15:5
κύριος κυριος lord; master
ο the
μερὶς μερις portion
τῆς ο the
κληρονομίας κληρονομια inheritance
μου μου of me; mine
καὶ και and; even
τοῦ ο the
ποτηρίου ποτηριον cup
μου μου of me; mine
σὺ συ you
εἶ ειμι be
ο the
ἀποκαθιστῶν αποκαθιστημι restore; pay
τὴν ο the
κληρονομίαν κληρονομια inheritance
μου μου of me; mine
ἐμοί εμοι me
15:5
כַּסְפֹּ֤ו׀ kaspˈô כֶּסֶף silver
לֹא־ lō- לֹא not
נָתַ֣ן nāṯˈan נתן give
בְּ bᵊ בְּ in
נֶשֶׁךְ֮ nešeḵ נֶשֶׁךְ interest
וְ wᵊ וְ and
שֹׁ֥חַד šˌōḥaḏ שֹׁחַד present
עַל־ ʕal- עַל upon
נָקִ֗י nāqˈî נָקִי innocent
לֹ֥א lˌō לֹא not
לָ֫קָ֥ח lˈāqˌāḥ לקח take
עֹֽשֵׂה־ ʕˈōśē- עשׂה make
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
לֹ֖א lˌō לֹא not
יִמֹּ֣וט yimmˈôṭ מוט totter
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
15:5. Dominus pars hereditatis meae et calicis mei tu possessor sortis meae
The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me.
15:5. He who has not given his money in usury, nor accepted bribes against the innocent. He who does these things will be undisturbed for eternity.
15:5. [He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:5: The Lord is the portion of mine inheritance - The Messiah speaks. Jehovah is the portion of mine inheritance; I seek no earthly good; I desire to do the will of God, and that only. It is God who has given me this lot - to redeem mankind - to have them for mine inheritance. From him I have received the cup of suffering, which I shall drink for their sake, through which I shall impart to them the cup of consolation. He, by the grace of God, has tasted death for every man; and he has instituted the cup of blessing to commemorate his passion and death.
Albert Barnes: Notes on the Bible - 1834
16:5: The Lord is the portion of mine inheritance - In contradistinction from idols. The margin here is, "of my part." The word properly means "lot, portion, part;" and is applicable to the portion of booty or plunder that fell to anyone; or to the portion of land that belonged to anyone in the division of an estate, Kg2 9:10, Kg2 9:36-37. The meaning here is, that Yahweh was the being whom the psalmist worshipped as God, and that he sought no possession or comfort which did not proceed from him.
And my cup - The allusion here is to what we drink; and hence, the term is used in the sense of "lot" or "portion." See the notes at Isa 51:17. Compare the notes at Psa 11:6. The idea here is this: "The cup that I drink - that cheers, refreshes, and sustains me - is the Lord. I find comfort, refreshment, happiness, in him alone; not in the intoxicating bowl; not in sensual joys; but in God - in his being, perfections, friendship."
Thou maintainest my lot - Thou dost defend my portion, or that which is allotted to me. The reference is to what he specifies in the following verse as his inheritance, and he says that that which was so valuable to him was sustained or preserved by God. He was the portion of his soul; he was the source of all his joy; he maintained or preserved all that was dear to his heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: The Lord: Psa 73:26, Psa 119:57, Psa 142:5; Deu 32:9; Jer 10:16; Lam 3:24
mine inheritance: Heb. my part
of my: Psa 11:6, Psa 23:5, Psa 116:13; Eph 5:18
thou: Psa 2:6, Psa 9:4, Psa 21:7-12, Psa 61:6, Psa 61:7, Psa 89:4, Psa 20-37, Psa 110:1, Psa 110:2, Psa 132:11, Psa 132:17, Psa 132:18; Isa 42:1, Isa 53:12; Act 2:32, Act 5:31; Co1 15:25
John Gill
16:5 The Lord is the portion of mine inheritance and of my cup,.... This is said by Christ as a priest, and in allusion to the Levitical priests, who had no inheritance in the land of Canaan with their brethren, but the Lord was their part and portion, and their inheritance, Num 18:20; and it expresses the strong love and affection Christ had for the Lord as his God, the delight and pleasure he had in him, and the satisfaction he had in the enjoyment of him and communion with him, and that it was his meat and drink to serve him, and to do his will; and though his goodness did not extend to him, yet his goodness and happiness as man lay in him: unless the sense should be,
"the Lord is he who gives me the portion of mine inheritance;''
meaning his church and people, all the elect of God, who are Christ's portion and inheritance, given him by the Father; see Deut 32:9; And assigns to me my cup, as of blessings, so of sorrows and sufferings, which being measured out, filled up, and put into his hand by his Father, he freely took it, Jn 18:11;
thou maintainest my lot; that is, either his interest in God himself, as his covenant God, which always continued; or the lot of goods, of grace and glory, put into his hands for his people, which always remains; or rather the saints themselves, who, as they are Christ's portion and inheritance, so they are his lot; in allusion to the land of Canaan, which was divided by lot: these Jehovah took hold of, kept, preserved, and upheld, as the word (s) signifies; so that they shall never totally and finally fall and perish; and this sense is countenanced by what follows.
(s) "sustentas", Musculus, Pagninus, Junius & Tremellius, Piscator; so Ainsworth; "sustentans", Montanus, Michaelis; "tenuisti", Cocceius; "tenendo quasi sustentans", Gejerus.
John Wesley
16:5 The Lord - I rejoice in God as my portion, and desire no better, no other felicity. Cup - The portion which is put into my cup, as the ancient manner was in feasts, where each had his portion of meat, and of wine allotted to him. Lot - My inheritance divided to me by lot, as the custom then was.
Robert Jamieson, A. R. Fausset and David Brown
16:5 God is the chief good, and supplies all need (Deut 10:9).
portion of mine inheritance and of my cup--may contain an allusion to the daily supply of food, and also to the inheritance of Levi (Deut 18:1-2).
maintainest--or, drawest out my lot--enlargest it. Ps 16:7 carries out this idea more fully.
15:615:5: Տէր է բաժին ժառանգութեան իմոյ եւ բաժակի իմոյ. դո՛ւ ես որ այսրէն դարձուցանես զժառանգութիւն իմ յիս[6650]։ [6650] Ոմանք.Տէր բաժին ժառան՛՛։ Ոսկան.Որ անդրէն դար՛՛։
6 Ինձ վիճակ ընկաւ ընտրեալների մէջ լինելու, եւ իմ բաժին ժառանգութիւնն հաճելի եղաւ ինձ:
6 Վիճակներ ելան ինծի զուարճալի տեղերու մէջ. Իրաւ իմ ժառանգութիւնս ինծի գեղեցիկ եղաւ։
Վիճակք ելին ինձ ընդ ընտիրս, եւ ժառանգութիւն իմ հաճոյ եղեւ ինձ:

15:5: Տէր է բաժին ժառանգութեան իմոյ եւ բաժակի իմոյ. դո՛ւ ես որ այսրէն դարձուցանես զժառանգութիւն իմ յիս[6650]։
[6650] Ոմանք.Տէր բաժին ժառան՛՛։ Ոսկան.Որ անդրէն դար՛՛։
6 Ինձ վիճակ ընկաւ ընտրեալների մէջ լինելու, եւ իմ բաժին ժառանգութիւնն հաճելի եղաւ ինձ:
6 Վիճակներ ելան ինծի զուարճալի տեղերու մէջ. Իրաւ իմ ժառանգութիւնս ինծի գեղեցիկ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6 Межи мои прошли по прекрасным {местам}, и наследие мое приятно для меня.
15:6 σχοινία σχοινιον cord ἐπέπεσάν επιπιπτω fall on / upon μοι μοι me ἐν εν in τοῖς ο the κρατίστοις κρεισσων superior καὶ και and; even γὰρ γαρ for ἡ ο the κληρονομία κληρονομια inheritance μου μου of me; mine κρατίστη κρεισσων superior μοί μοι me ἐστιν ειμι be
15:6. lineae ceciderunt mihi in pulcherrimis et hereditas speciosissima mea estThe lines are fallen unto me in goodly places: for my inheritance is goodly to me.
6. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
The lines are fallen unto me in pleasant [places]; yea, I have a goodly heritage:

15:6 Межи мои прошли по прекрасным {местам}, и наследие мое приятно для меня.
15:6
σχοινία σχοινιον cord
ἐπέπεσάν επιπιπτω fall on / upon
μοι μοι me
ἐν εν in
τοῖς ο the
κρατίστοις κρεισσων superior
καὶ και and; even
γὰρ γαρ for
ο the
κληρονομία κληρονομια inheritance
μου μου of me; mine
κρατίστη κρεισσων superior
μοί μοι me
ἐστιν ειμι be
15:6. lineae ceciderunt mihi in pulcherrimis et hereditas speciosissima mea est
The lines are fallen unto me in goodly places: for my inheritance is goodly to me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Межи мои", т. е. границы, пределы моих владений, полей, прошли по прекрасным местам и такой участок владений Давиду приятен. Таким уделом Давид ранее назвал Бога. Всего себя он отдает Ему на служение, вне последнего он считает невозможным существовать. "Приятность удела" здесь то же, что и высота предмета привязанности, его необыкновенная сила и величие.
Adam Clarke: Commentary on the Bible - 1831
16:6: The lines are fallen unto me in pleasant places - Here is an allusion to the ancient division of the land by lot among the Israelites, the breadth and length being ascertained by lines which were used in measuring. I have got a rich inheritance of immortal spirits; and I myself, as man, shall have a name above every name, and be raised to thy throne, on which I shall sit, and be admired in my saints to all eternity.
I have a goodly heritage - A Church, an innumerable multitude of saints, partakers of the Divine nature, and filled with all the fullness of God. And these shall dwell with me in the heaven of heavens to all eternity. The old Psalter: -
Psa 16:5 Dominus pars hereditatis mee et calicis mei, etc.
Trans. Lord es part of myn herytage and of my chalyce; thow ert that sal restore myn herytage til me.
Par - Lord the fader es part, that es, he es porcioun and mede of myn herytage; that es of haly men, qwam I weld in herytage. Other men cheses tham what tham lyst: my part es God, and he es part of my chalyce: that es, he es my copp of al my delyte and boor. Wereldys men drynkes the venemus lustes, and the drubly delytes of lychery and covatys: I in my halows sal drynk God; for thu ert fadyr that sal restore till me, that es, til my men, myn herytage, that thai lost in Adam: that es thu restores til tham the knawyng of my bryghthede.
Psa 16:6 Punes ceciderunt michi in preclaris, etc.
Trans. Strynges fel to me in ful bryght: for qwy, myn herytage is ful bryght til me.
Par - Strynges, that er merkes of my possessioun, in thi bryghtnes, fel als with cutte; als the possessioun of prestes and dekens in the alde law, was God; for qwy myn herytage, that es haly men es bryght til me of that seme layth and aute castyng til some of the werld, til me thai er fairer and bryght.
Albert Barnes: Notes on the Bible - 1834
16:6: The lines - The word used here refers to the "lines" employed in measuring and dividing land, Amo 7:17; Sa2 8:2. Hence, the word comes to denote a portion of land that is "measured out" (or that is "surveyed off") to anyone - his possession or property; and hence, the word refers to the condition in life. The meaning here is, that in running out such a survey, "his" inheritance had been fixed in a pleasant and desirable part of the land.
Are fallen unto me - Referring to the appropriation of the different parts of the land by lot. The idea is, that the land was surveyed into distinct portions, and then that the part which fell to anyone was determined by lot. This was actually the case in distributing the land of Canaan, Num 26:55; Num 33:54; Num 36:2; jos 15-19.
In pleasant places - In a pleasant or desirable part of the land.
Yea, I have a goodly heritage - A good, a desirable inheritance. The meaning is, that he regarded it as a desirable heritage that he lived where the true God was known; where he enjoyed his favor and friendship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: The lines: Psa 78:55; Amo 7:17
in pleasant: Psa 21:1-3; Heb 12:2
I have: Jer 3:19; Joh 20:17; Rom 8:17; Co1 3:21-23; Eph 1:18; Phi 2:9-11; Ti2 2:12; Rev 3:21
Carl Friedrich Keil and Franz Delitzsch
16:6
The measuring lines (הבלים) are cast (Mic 2:5) and fall to any one just where and as far as his property is assigned to him; so that נפל חבל (Josh 17:5) is also said of the falling to any one of his allotted portion of land. נעמים (according to the Masora defective as also in Ps 16:11 נעמות) is a pluralet., the plural that is used to denote a unity in the circumstances, and a similarity in the relations of time and space, Ges. ֗108, 2, a; and it signifies both pleasant circumstances, Job 36:11, and, as here, a pleasant locality, Lat. amaena (to which נעמות in Ps 16:11, more strictly corresponds). The lines have fallen to him in a charming district, viz., in the pleasurable fellowship of God, this most blessed domain of love has become his paradisaic possession. With אף he rises from the fact to the perfect contentment which it secures to him: such a heritage seems to him to be fair, he finds a source of inward pleasure and satisfaction in it. נחלת - according to Ew. 173, d, lengthened from the construct form נהלת (like נגינת Ps 61:1); according to Hupfeld, springing from נחלתי (by the same apocope that is so common in Syriac, perhaps like אמרתּ Ps 16:1 from אמרתּי) just like זמרת Ex 15:2 - is rather, since in the former view there is no law for the change of vowel and such an application of the form as we find in Ps 60:13 (Ps 108:13) is opposed to the latter, a stunted form of נחלתה: the heritage = such a heritage pleases me, lit., seems fair to me (שׁפר, cognate root ספר, צפר, cognate in meaning בשׂר, Arab. bs̆r, to rub, polish, make shining, intr. שׁפר to be shining, beautiful). עלי of beauty known and felt by him (cf. Esther 3:9 with 1Kings 25:36 טוב עליו, and the later way of expressing it Dan. 3:32). But since the giver and the gift are one and the same, the joy he has in the inheritance becomes of itself a constant thanksgiving to and blessing of the Giver, that He (אשׁר quippe qui) has counselled him (Ps 73:24) to choose the one thing needful, the good part. Even in the night-seasons his heart keeps watch, even then his reins admonish him (יסּר, here of moral incitement, as in Is 8:11, to warn). The reins are conceived of as the seat of the blessed feeling that Jahve is his possession (vid., Psychol. S. 268; tr. p. 316). He is impelled from within to offer hearth-felt thanks to his merciful and faithful God. He has Jahve always before him, Jahve is the point towards which he constantly directs his undiverted gaze; and it is easy for him to have Him thus ever present, for He is מימיני (supply הוּא, as in Ps 22:29; Ps 55:20; Ps 112:4), at my right hand (i.e., where my right hand begins, close beside me), so that he has no need to draw upon his power of imagination. The words בּל־אמּוט, without any conjunction, express the natural effect of this, both in consciousness and in reality: he will not and cannot totter, he will not yield and be overthrown.
Geneva 1599
16:6 The (e) lines are fallen unto me in pleasant [places]; yea, I have a goodly heritage.
(e) With which my portion is measured.
John Gill
16:6 The lines are fallen unto me in pleasant places,.... The allusion is to the measuring of land by lines, and appropriating each part to the proper owners; and lines design the land that is measured out by them, and here the church and people of God, the chosen ones who are given to Christ, as his portion and inheritance; and the sense is, that Christ's portion lies among or in pleasant persons; such as were so to him, as he saw them in his Father's purposes and decrees; and as they are clothed in his righteousness, and washed in his blood; and as they are adorned with the graces of his Spirit; and as they will be as a bride adorned for him in the New Jerusalem state, for rather persons than places are here meant: though as the bounds of the saints' habitations are set, and they are known to Christ, so they were pleasant to him, and he took delight and rejoiced in the very spots of ground where he knew they would dwell, Prov 8:31; and the word "places" is supplied by Aben Ezra and Kimchi: but the former sense seems best, and agrees with what follows;
yea, I have a goodly heritage: so the Lord's people are called, 1Pet 5:3; these are Christ's heritage, his peculiar treasure, his jewels, with whom he is greatly delighted and well pleased; more than men are with their gold and silver, houses and land, and their greatest wealth and substance: these persons are the inheritance with which he is contented and fully satisfied.
John Wesley
16:6 Lines - My portion, which was measured with lines. Are fallen - In a land flowing with milk and honey, and above all, blessed with the presence and knowledge of God.
15:715:6: Վիճակք ելին ինձ ընդ ընտիրս, եւ ժառանգութիւն իմ հաճոյ եղեւ ինձ։
7 Պիտի օրհներգեմ Տիրոջը, որ իմաստուն դարձրեց ինձ, եւ գիշերն անգամ երիկամներս ինձ խրատում էին:
7 Պիտի օրհնեմ Տէրը որ զիս խրատեց. Նաեւ իմ երիկամունքներս գիշերուան մէջ ինծի կը սորվեցնեն։
Օրհնեցից զՏէր որ իմաստուն արար զիս. մինչ ի գիշերի եւս խրատեցին զիս երիկամունք իմ:

15:6: Վիճակք ելին ինձ ընդ ընտիրս, եւ ժառանգութիւն իմ հաճոյ եղեւ ինձ։
7 Պիտի օրհներգեմ Տիրոջը, որ իմաստուն դարձրեց ինձ, եւ գիշերն անգամ երիկամներս ինձ խրատում էին:
7 Պիտի օրհնեմ Տէրը որ զիս խրատեց. Նաեւ իմ երիկամունքներս գիշերուան մէջ ինծի կը սորվեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7 Благословлю Господа, вразумившего меня; даже и ночью учит меня внутренность моя.
15:7 εὐλογήσω ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master τὸν ο the συνετίσαντά συνετιζω me ἔτι ετι yet; still δὲ δε though; while καὶ και and; even ἕως εως till; until νυκτὸς νυξ night ἐπαίδευσάν παιδευω discipline με με me οἱ ο the νεφροί νεφρος emotion μου μου of me; mine
15:7. benedicam Domino qui dedit consilium mihi insuper et noctibus erudierunt me renes meiI will bless the Lord, who hath given me understanding: moreover, my reins also have corrected me even till night.
7. I will bless the LORD, who hath given me counsel: yea, my reins instruct me in the night seasons.
I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons:

15:7 Благословлю Господа, вразумившего меня; даже и ночью учит меня внутренность моя.
15:7
εὐλογήσω ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
τὸν ο the
συνετίσαντά συνετιζω me
ἔτι ετι yet; still
δὲ δε though; while
καὶ και and; even
ἕως εως till; until
νυκτὸς νυξ night
ἐπαίδευσάν παιδευω discipline
με με me
οἱ ο the
νεφροί νεφρος emotion
μου μου of me; mine
15:7. benedicam Domino qui dedit consilium mihi insuper et noctibus erudierunt me renes mei
I will bless the Lord, who hath given me understanding: moreover, my reins also have corrected me even till night.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Вероятно Давиду, во время его пребывания среди филистимлян, было откровение от Бога, о котором не сообщается в исторических книгах, и этим откровением он "был вразумлен", как ему поступать. - "Учит меня внутренность" - я, говорит Давид, "даже и ночью", долгое время поучался, размышлял о данном откровении.
Adam Clarke: Commentary on the Bible - 1831
16:7: Who hath given me counsel - Jesus, as man, received all his knowledge and wisdom from God; Luk 2:40-52. And in him were hidden all the treasures of wisdom and knowledge.
My reins also instruct me - כליותי kilyothai, reins or kidneys, which from their retired situation in the body, says Parkhurst, and being hidden in fat, are often used in Scripture for the most secret workings and affections of the heart.
The kidneys and their fat were always to be burnt in sacrifice, to indicate that the most secret purposes and affections of the soul are to be devoted to God.
In the night seasons - That is, in the time of my passion, my secret purposes and determinations concerning the redemption of man support me. "For the joy that was set before him he endured the cross, despising the shame;" Heb 12:2.
Albert Barnes: Notes on the Bible - 1834
16:7: I will bless the Lord, who hath given the counsel - Probably the reference here is to the fact that the Lord had counseled him to choose him as his portion, or had inclined him to his service. There is nothing for which a heart rightly affected is more disposed to praise God than for the fact that by his grace it has been inclined to serve him; and the time when the heart was given away to God is recalled ever onward as the happiest period of life.
My reins ... - See the notes at Psa 7:9. The "reins" are here put for the mind, the soul. They were regarded as the seat of the affections, Jer 11:20; Job 19:27. The meaning here is, that in the wakeful hours of night, when meditating on the divine character and goodness, he found instruction in regard to God. Compare Psa 17:3. Everything then is favorable for reflection. The natural calmness and composure of the mind; the stillness of night; the starry heavens; the consciousness that we are alone with God, and that no human eye is upon us - all these things are favorable to profound religious meditation. They who are kept wakeful by night "need" not find this an unprofitable portion of their lives. Some of the most instructive hours of life are those which are spent when the eyes refuse to close themselves in slumber, and when the universal stillness invites to contemplation on divine things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: who hath: Psa 73:24, Psa 119:7; Pro 8:14; Isa 11:2-4, Isa 48:17, Isa 50:4
my reins: Psa 73:21; Jer 12:2, Jer 17:10; Rev 2:23
in the: Psa 17:3, Psa 22:2, Psa 42:8, Psa 63:6, Psa 77:2, Psa 77:6, Psa 119:55, Psa 119:148; Isa 26:9; Luk 6:12
John Gill
16:7 I will bless the Lord,.... As prayer, so thanksgiving belongs to Christ, as man and Mediator; see Mt 11:25; and here he determines to praise the Lord, and give thanks to him for counsel and instruction:
who hath given me counsel; for though he himself is the Counsellor, with respect to his people, yet as man he received counsel from God, and the spirit of counsel rested on him, Is 11:2; and fitted him for and directed him in the execution of his prophetic office; for the doctrine he taught was not his own, but his Father's; and he said nothing of himself but what his Father taught him, and instructed him to speak, Jn 6:16. And he also gave him counsel about the execution of his priestly office, or about his sufferings and death, and drinking of the cup, which he, with submission to the divine will, desired might pass from him; but having advice in this matter, most cheerfully and courageously yielded to take it, see Mt 26:39;
my reins also instruct me in the night seasons; when engaged in prayer to God, in which he sometimes continued a whole night together, Lk 6:12; and especially in that dark and dismal night in which he was betrayed, when it was the hour and power of darkness with his enemies; then, his inward parts being influenced by the spirit of wisdom and counsel, directed him how to behave and conduct himself. Or "the reins" being the seat of the affections, and being put for them, may signify, that his strong affection for God, and love to his people, put him upon and moved him to take the steps he did, to deliver up himself into the hands of sinful men, in order to suffer and die for his friends, and obtain eternal salvation for them.
John Wesley
16:7 The Lord - Hath inspired that wisdom into me, by which I have chosen the Lord for my portion, and am so fully satisfied with him. Reins - My inward thoughts and affections, being inspired and moved by the holy spirit. Instruct - Direct me how to please God, and put my whole trust in him. Night - Even when others are asleep, my mind is working upon God, and improving the silence and solitude of holy meditations.
Robert Jamieson, A. R. Fausset and David Brown
16:7 given me counsel--cared for me.
my reins--the supposed seat of emotion and thought (Ps 7:9; Ps 26:2).
instruct me--or, excite to acts of praise (Is 53:11-12; Heb 12:2).
15:815:7: Օրհնեցից զՏէր որ իմաստո՛ւն արար զիս, մինչ ՚ի գիշերի եւս խրատէին զիս երիկամունք իմ[6651]։ [6651] Ոմանք.Մինչ զի գիշերի եւս խրատեցին զիս։
8 Սկզբից եւեթ Տիրոջը մշտապէս տեսնում էի իմ առջեւ. նա իմ աջ կողմում է, որպէսզի չսասանուեմ:
8 Ամէն ատեն Տէրը իմ առջեւս դրի. Որովհետեւ իմ աջ կողմս է, պիտի չսասանիմ։
Յառաջագոյն տեսանէի զՏէր առաջի իմ յամենայն ժամ, զի է ընդ աջմէ իմմէ զի մի՛ սասանեցայց:

15:7: Օրհնեցից զՏէր որ իմաստո՛ւն արար զիս, մինչ ՚ի գիշերի եւս խրատէին զիս երիկամունք իմ[6651]։
[6651] Ոմանք.Մինչ զի գիշերի եւս խրատեցին զիս։
8 Սկզբից եւեթ Տիրոջը մշտապէս տեսնում էի իմ առջեւ. նա իմ աջ կողմում է, որպէսզի չսասանուեմ:
8 Ամէն ատեն Տէրը իմ առջեւս դրի. Որովհետեւ իմ աջ կողմս է, պիտի չսասանիմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8 Всегда видел я пред собою Господа, ибо Он одесную меня; не поколеблюсь.
15:8 προωρώμην προοραω foresee; see previously τὸν ο the κύριον κυριος lord; master ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine διὰ δια through; because of παντός πας all; every ὅτι οτι since; that ἐκ εκ from; out of δεξιῶν δεξιος right μού μου of me; mine ἐστιν ειμι be ἵνα ινα so; that μὴ μη not σαλευθῶ σαλευω sway; rock
15:8. proponebam in conspectu meo semper quia a dextris meis est ne commovearI set the Lord always in my sight: for he is at my right hand, that I be not moved.
8. I have set the LORD always before me: because he is at my right hand, I shall not be moved.
I have set the LORD always before me: because [he is] at my right hand, I shall not be moved:

15:8 Всегда видел я пред собою Господа, ибо Он одесную меня; не поколеблюсь.
15:8
προωρώμην προοραω foresee; see previously
τὸν ο the
κύριον κυριος lord; master
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
διὰ δια through; because of
παντός πας all; every
ὅτι οτι since; that
ἐκ εκ from; out of
δεξιῶν δεξιος right
μού μου of me; mine
ἐστιν ειμι be
ἵνα ινα so; that
μὴ μη not
σαλευθῶ σαλευω sway; rock
15:8. proponebam in conspectu meo semper quia a dextris meis est ne commovear
I set the Lord always in my sight: for he is at my right hand, that I be not moved.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Давид вспоминает историю своей жизни, в которой видит постоянную помощь себе от Бога ("видел ... одесную"), оберегавшего его от всяких несчастий, падений, почему он и уверен, что и сейчас, среди язычников, он будет спасен, не погибнет ("не поколеблюсь").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 I have set the LORD always before me: because he is at my right hand, I shall not be moved. 9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. 11 Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
All these verses are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of pentecost (Acts ii. 25-28); and he tells us expressly that David in them speaks concerning Christ and particularly of his resurrection. Something we may allow here of the workings of David's own pious and devout affections towards God, depending upon his grace to perfect every thing that concerned him, and looking for the blessed hope, and happy state on the other side death, in the enjoyment of God; but in these holy elevations towards God and heaven he was carried by the spirit of prophecy quite beyond the consideration of himself and his own case, to foretel the glory of the Messiah, in such expressions as were peculiar to that, and could not be understood of himself. The New Testament furnishes us with a key to let us into the mystery of these lines.
I. These verses must certainly be applied to Christ; of him speaks the prophet this, as did many of the Old-Testament prophets, who testified beforehand the sufferings of Christ and the glory that should follow (1 Pet. i. 11), and that is the subject of this prophecy here. It is foretold (as he himself showed concerning this, no doubt, among other prophecies in this psalm, Luke xxiv. 44, 46) that Christ should suffer, and rise from the dead, 1 Cor. xv. 3, 4.
1. That he should suffer and die. This is implied here when he says (v. 8), I shall not be moved; he supposed that he should be struck at, and have a dreadful shock given him, as he had in his agony, when his soul was exceedingly sorrowful, and he prayed that the cup might pass from him. When he says, "My flesh shall rest," it is implied that he must put off the body, and therefore must go through the pains of death. It is likewise plainly intimated that his soul must go into a state of separation from the body, and that his body, so deserted, would be in imminent danger of seeing corruption--that he should not only die, but be buried, and abide for some time under the power of death.
2. That he should be wonderfully borne up by the divine power in suffering and dying. (1.) That he should not be moved, should not be driven off from his undertaking nor sink under the weight of it, that he should not fail nor be discouraged (Isa. xlii. 4), but should proceed and persevere in it, till he could say, It is finished. Though the service was hard and the encounter hot, and he trod the winepress alone, yet he was not moved, did not give up the cause, but set his face as a flint, Isa. l. 7-9. Here am I, let these go their way. Nay, (2.) That his heart should rejoice and his glory be glad, that he should go on with his undertaking, not only resolutely, but cheerfully, and with unspeakable pleasure and satisfaction, witness that saying (John xvii. 11), Now I am no more in the world, but I come to thee, and that (John xviii. 11), The cup that my Father has given me, shall I not drink it? and many the like. By his glory is meant his tongue, as appears, Acts ii. 26. For our tongue is our glory, and never more so than when it is employed in glorifying God. Now there were three things which bore him up and carried him on thus cheerfully:-- [1.] The respect he had to his Father's will and glory in what he did: I have set the Lord always before me. He still had an eye to his Father's commandment (John x. 18, xiv. 31), the will of him that sent him. He aimed at his Father's honour and the restoring of the interests of his kingdom among men, and this kept him from being moved by the difficulties he met with; for he always did those things that pleased his Father. [2.] The assurance he had of his Father's presence with him in his sufferings: He is at my right hand, a present help to me, nigh at hand in the time of need. He is near that justifieth me (Isa. l. 8); he is at my right hand, to direct and strengthen it, and hold it up, Ps. lxxxix. 21. When he was in his agony an angel was sent from heaven to strengthen him, Luke xxii. 43. To this the victories and triumphs of the cross were all owing; it was the Lord at his right hand that struck through kings, Ps. cx. 5; Isa. xlii. 1, 2. [3.] The prospect he had of a glorious issue of his sufferings. It was for the joy set before him that he endured the cross, Heb. xii. 2. He rested in hope, and that made his rest glorious, Isa. xi. 10. He knew he should be justified in the Spirit by his resurrection, and straightway glorified. See John xiii. 31, 32.
3. That he should be brought through his sufferings, and brought from under the power of death by a glorious resurrection. (1.) That his soul should not be left in hell, that is, his human spirit should not be long left, as other men's spirits are, in a state of separation from the body, but should, in a little time, return and be re-united to it, never to part again. (2.) That being God's holy One in a peculiar manner, sanctified to the work of redemption and perfectly free from sin, he should not see corruption nor feel it. This implies that he should not only be raised from the grave, but raised so soon that his dead body should not so much as being to corrupt, which, in the course of nature, it would have done if it had not been raised the third day. We, who have so much corruption in our souls, must expect that our bodies also will corrupt (Job xxiv. 19); but that holy One of God who knew no sin saw no corruption. Under the law it was strictly ordered that those parts of the sacrifices which were not burnt upon the altar should by no means be kept till the third day, lest they should putrefy (Lev. vii. 15, 18), which perhaps pointed at Christ's rising the third day, that he might not see corruption--neither was a bone of him broken.
4. That he should be abundantly recompensed for his sufferings, with the joy set before him, v. 11. He was well assured, (1.) That he should not miss of his glory: "Thou wilt show me the path of life, and lead me to that life through this darksome valley." In confidence of this, when he gave up the ghost, he said, Father, into thy hands I commit my spirit; and, a little before, Father, glorify me with thy own self. (2.) That he should be received into the presence of God, to sit at his right hand. His being admitted into God's presence would be the acceptance of his service and his being set at his right hand the recompence of it. (3.) Thus, as a reward for the sorrows he underwent for our redemption, he should have a fulness of joy, and pleasures for evermore; not only the glory he had with God, as God, before all worlds, but the joy and pleasure of a Mediator, in seeing his seed, and the success and prosperity of his undertaking, Isa. liii. 10, 11.
II. Christ being the Head of the body, the church, these verses may, for the most part, be applied to all good Christians, who are guided and animated by the Spirit of Christ; and, in singing them, when we have first given glory to Christ, in whom, to our everlasting comfort, they have had their accomplishment, we may then encourage and edify ourselves and one another with them, and may hence learn, 1. That it is our wisdom and duty to set the Lord always before us, and to see him continually at our right hand, wherever we are, to eye him as our chief good and highest end, our owner, ruler, and judge, our gracious benefactor, our sure guide and strict observer; and, while we do thus, we shall not be moved either from our duty or from our comfort. Blessed Paul set the Lord before him, when, though bonds and afflictions did await him, he could bravely say, None of these things move me, Acts xx. 24. 2. That, if our eyes be ever towards God, our hearts and tongues may ever rejoice in him; it is our own fault if they do not. If the heart rejoice in God, out of the abundance of that let the mouth speak, to his glory, and the edification of others. 3. That dying Christians, as well as a dying Christ, may cheerfully put off the body, in a believing expectation of a joyful resurrection: My flesh also shall rest in hope. Our bodies have little rest in this world, but in the grave they shall rest as in their beds, Isa. lvii. 2. We have little to hope for from this life, but we shall rest in hope of a better life; we may put off the body in that hope. Death destroys the hope of man (Job xiv. 19), but not the hope of a good Christian, Prov. xiv. 32. He has hope in his death, living hopes in dying moments, hopes that the body shall not be left for ever in the grave, but, though it see corruption for a time, it shall, at the end of the time, be raised to immortality; Christ's resurrection is an earnest of ours if we be his. 4. That those who live piously with God in their eye may die comfortably with heaven in their eye. In this world sorrow is our lot, but in heaven there is joy. All our joys here are empty and defective, but in heaven there is a fulness of joy. Our pleasures here are transient and momentary, and such is the nature of them that it is not fit they should last long; but those at God's right hand are pleasures for evermore; for they are the pleasures of immortal souls in the immediate vision and fruition of an eternal God.
Adam Clarke: Commentary on the Bible - 1831
16:8: I have set the Lord always before me - This verse, and all to the end of Psa 16:11, are applied by St. Peter to the death and resurreetion of Christ. Act 2:25, etc.
In all that our Lord did, said, or suffered, he kept the glory of the Father and the accomplishment of his purpose constantly in view. He tells us that he did not come down from heaven to do his own will, but the will of the Father who had sent him. See Joh 17:4.
He is at my right hand - That is, I have his constant presence, approbation, and support. All this is spoken by Christ as man.
I shall not be moved - Nothing can swerve me from my purpose; nothing can prevent me from fulfilling the Divine counsel, in reference to the salvation of men.
Albert Barnes: Notes on the Bible - 1834
16:8: I have set the Lord always before me - By night as well as by day; in my private meditations as well as in my public professions. I have regarded myself always as in the presence of God; I have endeavored always to feel that, his eye was upon me. This, too, is one of the certain characteristics of piety, that we always feel that we are in the presence of God, and that we always act as if his eye were upon us. Compare the notes at Act 2:25.
Because he is at my right hand - The right hand was regarded as the post of honor and dignity, but it is also mentioned as a position of defense or protection. To have one at our right hand is to have one near us who can defend us. Thus, in Psa 109:31, "He shall stand at the right hand of the poor, to save him," etc. So Psa 110:5, "The Lord at thy right hand shall strike through kings in the day of his wrath." Psa 121:5, "the Lord is thy Keeper; the Lord is thy shade upon thy right hand." The idea is, that as we use the right hand in our "own" defense, we seem to have an additional and a needed helper when one is at our right hand. The sense here is, that the psalmist felt that God, as his Protector, was always near him; always ready to interpose for his defense. We have a somewhat similar expression when we say of anyone that he is "at hand;" that is, he is near us.
I shall not be moved - I shall be safe; I shall not be disturbed by fear; I shall be protected from my enemies. See Psa 10:6; Psa 15:5. Compare Psa 46:5. The language here is that of one who has confidence in God in time of great calamities, and who feels that he is safe under the divine favor and protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: I have: Psa 139:18; Act 2:25-28; Heb 11:27
he is: Psa 73:23, Psa 73:26, Psa 109:31, Psa 110:5, Psa 121:5
I shall: Psa 15:5, Psa 62:6
Geneva 1599
16:8 I have set the LORD always before me: because [he is] at my right hand, I (g) shall not be moved.
(g) The faithful are sure to persevere to the end.
John Gill
16:8 I have set the Lord always before me, Not his fear only, or the book of the law, as Jarchi interprets it, but the Lord himself; or, "I foresaw the Lord always before my face", Acts 2:26; as Christ is set before men in the Gospel, to look unto as the object of faith and hope, to trust in and depend upon for life and salvation; so Jehovah the Father is the object which Christ set before him, and looked unto in the whole course of his life here on earth; he had always an eye to his glory, as the ultimate end of all his actions; and to his will, his orders, and commands, as the rule of them; and to his purposes, and counsel, and covenant, to accomplish them; and to his power, truth, and faithfulness, to assist, support, and encourage him in all his difficulties and most distressed circumstances;
because he is at my right hand: to counsel and instruct, to help, protect, and defend: the phrase is expressive of the nearness of God to Christ, his presence with him, and readiness to assist and stand by him against all his enemies; see Ps 109:31; so the Targum paraphrases it, "because his Shechinah rests upon me";
I shall not be moved: as he was not from his place and nation, from the duty of his office, and the execution of it, by all the threats and menaces of men; nor from the fear, worship, and service of God, by all the temptations of Satan; nor from the cause of his people he had espoused, by all the terrors of death, the flaming sword of justice, and the wrath of God; but, in the midst and view of all, stood unshaken and unmoved; see Is 42:4.
John Wesley
16:8 I have set - I have always presented him to my mind, as my witness and judge, as my patron and protector. Hitherto David seems to have spoken with respect to himself, but now he is transported by the spirit of prophecy, and carried above himself, to speak as a type of Christ, in whom this and the following verses were truly accomplished. Christ as man did always set his father's will and glory before him. Right - hand - To strengthen, protect, assist, and comfort me: as this assistance of God was necessary to Christ as man. Moved - Though the archers shoot grievously at me, and both men and devils seek my destruction, and God sets himself against me as an enemy, yet I am assured he will deliver me out of all my distresses.
Robert Jamieson, A. R. Fausset and David Brown
16:8 With God's presence and aid he is sure of safety (Ps 10:6; Ps 15:5; Jn 12:27-28; Heb 5:7-8).
15:915:8: Յառաջագոյն տեսանէի զՏէր առաջի իմ յամենայն ժամ, զի է ընդ աջմէ իմմէ զի մի՛ սասանեցայց[6652]։ [6652] Ոմանք.Զի էր ընդ աջմէ իմմէ։
9 Դրա համար ուրախ եղաւ սիրտն իմ, եւ ցնծաց լեզուն իմ, իսկ մարմինն իմ կը հանգստանայ յոյսով.
9 Ասոր համար սիրտս ուրախ եղաւ ու փառքս* բերկրեցաւ Ու մարմինս ալ յոյսով պիտի հանգստանայ։
Վասն այսորիկ ուրախ եղեւ սիրտ իմ, եւ ցնծացաւ լեզու իմ, եւս եւ մարմին իմ բնակեսցէ յուսով:

15:8: Յառաջագոյն տեսանէի զՏէր առաջի իմ յամենայն ժամ, զի է ընդ աջմէ իմմէ զի մի՛ սասանեցայց[6652]։
[6652] Ոմանք.Զի էր ընդ աջմէ իմմէ։
9 Դրա համար ուրախ եղաւ սիրտն իմ, եւ ցնծաց լեզուն իմ, իսկ մարմինն իմ կը հանգստանայ յոյսով.
9 Ասոր համար սիրտս ուրախ եղաւ ու փառքս* բերկրեցաւ Ու մարմինս ալ յոյսով պիտի հանգստանայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:915:9 Оттого возрадовалось сердце мое и возвеселился язык мой; даже и плоть моя успокоится в уповании,
15:9 διὰ δια through; because of τοῦτο ουτος this; he ηὐφράνθη ευφραινω celebrate; cheer ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even ἠγαλλιάσατο αγαλλιαω jump for joy ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine ἔτι ετι yet; still δὲ δε though; while καὶ και and; even ἡ ο the σάρξ σαρξ flesh μου μου of me; mine κατασκηνώσει κατασκηνοω nest; camp ἐπ᾿ επι in; on ἐλπίδι ελπις hope
15:9. propterea laetatum est cor meum et exultavit gloria mea et caro mea habitavit confidenterTherefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.
9. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall dwell in safety.
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope:

15:9 Оттого возрадовалось сердце мое и возвеселился язык мой; даже и плоть моя успокоится в уповании,
15:9
διὰ δια through; because of
τοῦτο ουτος this; he
ηὐφράνθη ευφραινω celebrate; cheer
ο the
καρδία καρδια heart
μου μου of me; mine
καὶ και and; even
ἠγαλλιάσατο αγαλλιαω jump for joy
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
ἔτι ετι yet; still
δὲ δε though; while
καὶ και and; even
ο the
σάρξ σαρξ flesh
μου μου of me; mine
κατασκηνώσει κατασκηνοω nest; camp
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
15:9. propterea laetatum est cor meum et exultavit gloria mea et caro mea habitavit confidenter
Therefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. Сознание постоянного покровительства над собою Бога было источником его глубокой, внутренней радости, которая обнаруживалась и внешне ("возвеселился язык мой") в составлении благодарственно-молитвенных песней Богу. Это же постоянное покровительство Бога Давиду в его прошлом вселило в него уверенность, что и сейчас, среди филистимлян, он не погибнет телесно ("плоть моя успокоится в уповании" - в твердой надежде); даже больше, что его тело вообще не увидит тления, а душа не останется в аду, вне общения с Богом, в удалении от Него.

По-видимому, эта уверенность Давида не оправдалась; он, как и все люди, умер, тело его истлело, как о том свидетельствует и кн. Деян II:29; XIII:36, а душа низошла в ад (шеол), куда нисходили души всех умерших; поэтому-то кн. Деян относит означенные слова ко Христу, тело Которого воскресло и не видело тления и дух Которого не остался в аду по нисшествии туда. Действительно, означенные слова Давида нашли полное осуществление во Христе, но и для него они не оставались простым звуком, не могли быть ошибочными, так как внушены ему Богом и имели отношение к его личности, на что ясно указывает контекст речи. Оправдание этих слов Давида на личности последнего частично уже было, а полное - принадлежит времени отдаленного будущего. Христос воскрес по телу. В Нем, как потомке Давида, была часть физической природы последнего; вместе с воскресением тела Христова воскресла в нем и часть физической природы Его предка. Вера Давида в свое нетление по телу, таким образом, нашла свое частичное осуществление, но полное осуществление будет в будущем, удостоверением чего является самый факт воскресения Христова, служащий знаком, что в будущем тела людей воскреснут, что будет пред временем Страшного суда. Вера Давида в нетление тела необычна тем, что в его время учение по данному вопросу не было открыто еврейскому народу. Вера же Давида в свое "неоставление в аду" нашла уже полное оправдание: при сошествии Христа в ад из последнего были выведены души всех ветхозаветных праведников (1: Пет III:18-19), а с ними и Давида.
Adam Clarke: Commentary on the Bible - 1831
16:9: Therefore my heart is glad - Unutterably happy in God; always full of the Divine presence; because whatsoever I do pleaseth him. The man Christ Jesus must be constantly in communion with God, because he was without spot and blemish.
My glory rejoiceth - My tongue, so called by the Hebrews, (see Psa 57:8; Psa 30:12), because it was bestowed on us to glorify God, and because it is our glory, being the instrument of expressing our thoughts by words. See Dodd. But soul bids as fair to be the meaning. See the notes on Act 2:25, etc.
My flesh also shall rest in hope - There is no sense in which these and the following words can be spoken of David. Jesus, even on the cross, and breathing out his soul with his life, saw that his rest in the grave would be very short: just a sufficiency of time to prove the reality of his death, but not long enough to produce corruption; and this is well argued by St. Peter, Act 2:31.
Albert Barnes: Notes on the Bible - 1834
16:9: Therefore my heart is glad - In view of this fact, that my confidence is in God alone, and my belief that he is my Protector and Friend. See the notes at Act 2:26.
And my glory rejoiceth - The Septuagint translate this, "my tongue," and this translation is followed by Peter in his quotation of the passage in Act 2:26. See the notes at that passage. The meaning here is, that whatever there was in him that was honorable, dignified, or glorious - all the faculties of his soul, as well as his heart - had occasion to rejoice in God. His whole nature - his undying soul - his exalted powers as he was made by God - all - all, found cause of exultation in the favor and friendship of God. The heart - the uuderstanding - the imagination - the whole immortal soul, found occasion for joy in God.
My flesh also - My body. Or, it may mean, his whole person, he himself, though the direct allusion is to the body considered as lying in the grave, Psa 16:10. The language is such as one would use of himself when he reflected on his own death, and it is equivalent to saying, "I myself, when I am dead, shall rest in hope; my soul will not be left to abide in the gloomy place of the dead; nor will my body remain permanently in the grave under the power of corruption. In reference to my soul and my body - my whole nature - I shall descend to the grave in the hope of a future life."
Shall rest - Margin, "dwell confidently." The Hebrew is literally "shall dwell in confidence" or hope. The word here rendered "shall rest" means properly to let oneself down; to lie down, Num 9:17; Exo 24:16; then, to lay oneself down, to lie down, as, for example, a lion lying down, Deu 33:20; or a people in tents, Num 24:2; and hence, to rest, to take rest, Jdg 5:17; and then to abide, to dwell. Gesenius, Lexicon. Perhaps the sense here is that of "lying down," considered as lying in the grave, and the expression is equivalent to saying, "When I die I shall lie down in the grave in hope or confidence, not in despair. I shall expect to rise and live again."
In hope - The word used here means "trust, confidence, security." It is the opposite of despair. As used here, it would refer to a state of mind in which there was an expectation of living again, as distinguished from that state of mind in which it was felt that the grave was the end of man. What is particularly to be remarked here is, that this trust or confidence extended to the "flesh" as well as to the "soul;" and the language is such as would be naturally used by one who believed in the resurrection of the body. Language of this kind occurs elsewhere in the Old Testament, showing that the doctrine of the resurrection of the body was one to which the sacred writers were not strangers, and that although the doctrine was not as explicitly and formally stated in the Old Testament as in the New, yet that it was a doctrine which had been at some time communicated to man. See Isa 26:19, note; Dan 12:2, note. As applicable to David, the language used here is expressive of his belief that "he" would rise again, or would not perish in the grave when his body died; as applicable to the Messiah, as applied by Peter Act 2:26, it means that when "he" should die it would be with the hope and expectation of being raised again without seeing corruption. The language is such as to be applicable to both cases; and, in regard to the interpretation of the "language," it makes no difference whether it was supposed that the resurrection would occur before the body should moulder back to dust, or whether it would occur at a much more remote period, and long after it had gone to decay. In either case it would be true that it was laid in the grave "in hope."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: my heart: Luk 10:21, Luk 10:22
my glory: Psa 30:12, Psa 57:8; Act 2:26; Jam 3:5-9
my flesh: Job 14:14, Job 14:15, Job 19:26, Job 19:27; Pro 14:32; Isa 26:19; Th1 4:13, Th1 4:14
rest in hope: Heb. dwell confidently
Carl Friedrich Keil and Franz Delitzsch
16:9
Thus then, as this concluding strophe, as it were like seven rays of light, affirms, he has the most blessed prospect before him, without any need to fear death. Because Jahve is thus near at hand to help him, his heart becomes joyful (שׂמח) and his glory, i.e., his soul (vid., on Ps 7:6) rejoices, the joy breaking forth in rejoicing, as the fut. consec. affirms. There is no passage of Scripture that so closely resembles this as Th1 5:23. לב is πνεῦμα (νοῦς), כבוד, ψυχή (vid., Psychol. S. 98; tr. p. 119), בּשׂר (according to its primary meaning, attrectabile, that which is frail), σῶμα. The ἀμέμπτως τηρηθῆναι which the apostle in the above passage desires for his readers in respect of all three parts of their being, David here expresses as a confident expectation; for אף implies that he also hopes for his body that which he hopes for his spirit-life centred in the heart, and for his soul raised to dignity both by the work of creation and of grace. He looks death calmly and triumphantly in the face, even his flesh shall dwell or lie securely, viz., without being seized with trembling at its approaching corruption. David's hope rests on this conclusion: it is impossible for the man, who, in appropriating faith and actual experience, calls God his own, to fall into the hands of death. For Ps 16:10 shows, that what is here thought of in connection with שׁכן לבטח, dwelling in safety under the divine protection (Deut 33:12, Deut 33:28, cf. Prov 3:24), is preservation from death. שׁחת is rendered by the lxx διαφθορά, as though it came from שׁחת διαφθείρειν, as perhaps it may do in Job 17:14. But in Ps 7:16 the lxx has βόθρος, which is the more correct: prop. a sinking in, from שׁוּח to sink, to be sunk, like נחת from נוּח, רחת from רוּח. To leave to the unseen world (עזב prop. to loosen, let go) is equivalent to abandoning one to it, so that he becomes its prey. Ps 16:10 - where to see the grave (Ps 49:10), equivalent to, to succumb to the state of the grave, i.e., death (Ps 89:49; Lk 2:26; Jn 8:51) is the opposite of "seeing life," i.e., experiencing and enjoying it (Eccles 9:9, Jn 3:36), the sense of sight being used as the noblest of the senses to denote the sensus communis, i.e., the common sense lying at the basis of all feeling and perception, and figuratively of all active and passive experience (Psychol. S. 234; tr. p. 276) - shows, that what is said here is not intended of an abandonment by which, having once come under the power of death, there is no coming forth again (Bttcher). It is therefore the hope of not dying, that is expressed by David in Ps 16:10. for by חסידך David means himself. According to Norzi, the Spanish MSS have חסידיך with the Masoretic note יתיר יוד, and the lxx, Targ., and Syriac translate, and the Talmud and Midrash interpret it, in accordance with this Ker. There is no ground for the reading חסידיך, and it is also opposed by the personal form of expression surrounding it.
(Note: Most MSS and the best, which have no distinction of Ker and Chethb here, read חסידך, as also the Biblia Ven. 1521, the Spanish Polyglott and other older printed copies. Those MSS which give חסידיך (without any Ker), on the other hand, scarcely come under consideration.)
The positive expression of hope in Ps 16:11 comes as a companion to the negative just expressed: Thou wilt grant me to experience (הודיע, is used, as usual, of the presentation of a knowledge, which concerns the whole man and not his understanding merely) ארח חיּים, the path of life, i.e., the path to life (cf. Prov 5:6; Prov 2:19 with ib. Ps 10:17; Mt 7:14); but not so that it is conceived of as at the final goal, but as leading slowly and gradually onwards to life; חיּים in the most manifold sense, as, e.g., in Ps 36:10; Deut 30:15 : life from God, with God, and in God, the living God; the opposite of death, as the manifestation of God's wrath and banishment from Him. That his body shall not die is only the external and visible phase of that which David hopes for himself; on its inward, unseen side it is a living, inwrought of God in the whole man, which in its continuance is a walking in the divine life. The second part of Ps 16:11, which consists of two members, describes this life with which he solaces himself. According to the accentuation, - which marks חיים with Olewejored not with Rebia magnum or Pazer, - שׂבע שׂמחות is not a second object dependent upon תּודיעני, but the subject of a substantival clause: a satisfying fulness of joy is את־פּניך, with Thy countenance, i.e., connected with and naturally produced by beholding Thy face (את preposition of fellowship, as in Ps 21:7; 140:14); for joy is light, and God's countenance, or doxa, is the light of lights. And every kind of pleasurable things, נעמות, He holds in His right hand, extending them to His saints - a gift which lasts for ever; נצח equivalent to לנצח. נצח, from the primary notion of conspicuous brightness, is duration extending beyond all else - an expression for לעולם, which David has probably coined, for it appears for the first time in the Davidic Psalms. Pleasures are in Thy right hand continually - God's right hand is never empty, His fulness is inexhaustible.
The apostolic application of this Psalm (Acts 2:29-32; Acts 13:35-37) is based on the considerations that David's hope of not coming under the power of death was not realised in David himself, as is at once clear, to the unlimited extent in which it is expressed in the Psalm; but that it is fulfilled in Jesus, who has not been left to Hades and whose flesh did not see corruption; and that consequently the words of the Psalm are a prophecy of David concerning Jesus, the Christ, who was promised as the heir to his throne, and whom, by reason of the promise, he had prophetically before his mind. If we look into the Psalm, we see that David, in his mode of expression, bases that hope simply upon his relation to Jahve, the ever-living One. That it has been granted to him in particular, to express this hope which is based upon the mystic relation of the חסיד to Jahve in such language, - a hope which the issue of Jesus' life has sealed by an historical fulfilment, - is to be explained from the relation, according to the promise, in which David stands to his seed, the Christ and Holy One of God, who appeared in the person of Jesus. David, the anointed of God, looking upon himself as in Jahve, the God who has given the promise, becomes the prophet of Christ; but this is only indirectly, for he speaks of himself, and what he says has also been fulfilled in his own person. But this fulfilment is not limited to the condition, that he did not succumb to any peril that threatened his life so long as the kingship would have perished with him, and that, when he died, the kingship nevertheless remained (Hofmann); nor, that he was secured against all danger of death until he had accomplished his life's mission, until he had fulfilled the vocation assigned to him in the history of the plan of redemption (Kurtz) - the hope which he cherishes for himself personally has found a fulfilment which far exceeds this. After his hope has found in Christ its full realisation in accordance with the history of the plan of redemption, it receives through Christ its personal realisation for himself also. For what he says, extends on the one hand far beyond himself, and therefore refers prophetically to Christ: in decachordo Psalterio - as Jerome boldly expresses it - ab inferis suscitat resurgentem. But on the other hand that which is predicted comes back upon himself, to raise him also from death and Hades to the beholding of God. Verus justitiae sol - says Sontag in his Tituli Psalmorum, 1687 - e sepulcro resurrexit, στήλη seu lapis sepulcralis a monumento devolutus, arcus triumphalis erectus, victoria ab hominibus reportata. En vobis Michtam! En Evangelium! -
Geneva 1599
16:9 Therefore (h) my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
(h) That is, I rejoice both in body and in soul.
John Gill
16:9 Therefore my heart is glad,.... Because he had the Lord always in view; he was at his right hand, for his support and assistance, as well as because of what is expressed in the next verses: this is the same with rejoicing in spirit, Lk 10:21; it denotes an inward joy, and fulness of it, because of the Lord's presence with him; see Acts 2:28;
and my glory rejoiceth; meaning either his soul, which is the most glorious and noble part of man, as Aben Ezra, Kimchi, and Ben Melech interpret it; or rather his tongue, as in Acts 2:26; the faculty of speaking in man being what gives him a superior glory and excellency to other creatures, and is that whereby he glorifies God; and so the word is often used in this book; see Ps 30:12; and here the phrase designs Christ's glorifying God, and singing his praise with joyful lips, among his disciples, a little before his sufferings and death;
my flesh also shall rest in hope; in the grave, which, as it is a resting place to the members of Christ, from all their sorrow, toil, and labour here; so it was to Christ their head, who rested in it on the Jewish sabbath, that day of rest, and that berth "in safety" (t), as the word used may signify, and in of his resurrection from the dead, as follows.
(t) "in tuto", Tigurine version; "secure", Junius & Tremellius, Piscator, Cocceius; "in confidence", Ainsworth.
John Wesley
16:9 My glory - My tongue, which is a man's glory and privilege, above all other living creatures. Rejoiceth - Declares my inward joy. For this word signifies not so much eternal joy, as the outward demonstrations of it. My flesh - My body shall quietly rest in the grave. Shall rest - in confident assurance of its incorruption there, and of its resurrection to an immortal life: the flesh or body is in itself, but a dead lump of clay; yet hope is here ascribed to it figuratively, as it is to the brute creatures, Rom 8:19.
Robert Jamieson, A. R. Fausset and David Brown
16:9 glory--as heart (Ps 7:5), for self. In Acts 2:26, after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God.
flesh--If taken as opposed to soul (Ps 16:10), it may mean the body; otherwise, the whole person (compare Ps 63:1; Ps 84:2).
rest in hope--(compare Margin).
15:1015:9: Վասն այսորիկ ուրա՛խ եղեւ սիրտ իմ, եւ ցնծացաւ լեզու իմ, եւս՝ եւ մարմին իմ բնակեսցէ յուսով։
10 քանզի դժոխքում չես թողնի դու ինձ, եւ քո սրբին ապականութիւն տեսնել չես տայ:
10 Վասն զի իմ անձս գերեզմանին մէջ պիտի չթողուս Ու քու սուրբիդ ալ ապականութիւն տեսնել պիտի չտաս։
Զի ոչ թողցես զանձն իմ ի դժոխս, եւ ոչ տացես սրբոյ քում տեսանել զապականութիւն:

15:9: Վասն այսորիկ ուրա՛խ եղեւ սիրտ իմ, եւ ցնծացաւ լեզու իմ, եւս՝ եւ մարմին իմ բնակեսցէ յուսով։
10 քանզի դժոխքում չես թողնի դու ինձ, եւ քո սրբին ապականութիւն տեսնել չես տայ:
10 Վասն զի իմ անձս գերեզմանին մէջ պիտի չթողուս Ու քու սուրբիդ ալ ապականութիւն տեսնել պիտի չտաս։
zohrab-1805▾ eastern-1994▾ western am▾
15:1015:10 ибо Ты не оставишь души моей в аде и не дашь святому Твоему увидеть тление,
15:10 ὅτι οτι since; that οὐκ ου not ἐγκαταλείψεις εγκαταλειπω abandon; leave behind τὴν ο the ψυχήν ψυχη soul μου μου of me; mine εἰς εις into; for ᾅδην αδης Hades οὐδὲ ουδε not even; neither δώσεις διδωμι give; deposit τὸν ο the ὅσιόν οσιος responsible; devout σου σου of you; your ἰδεῖν οραω view; see διαφθοράν διαφθορα decay
15:10. non enim derelinques animam meam in inferno nec dabis sanctum tuum videre corruptionem ostendes mihi semitam vitae plenitudinem laetitiarum ante vultum tuum decores in dextera tua aeternosBecause thou wilt not leave my soul in hell; nor wilt thou give thy holy one to see corruption. Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance: at thy right hand are delights even to the end.
10. For thou wilt not leave my soul to Sheol; neither wilt thou suffer thine holy one to see corruption.
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption:

15:10 ибо Ты не оставишь души моей в аде и не дашь святому Твоему увидеть тление,
15:10
ὅτι οτι since; that
οὐκ ου not
ἐγκαταλείψεις εγκαταλειπω abandon; leave behind
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
εἰς εις into; for
ᾅδην αδης Hades
οὐδὲ ουδε not even; neither
δώσεις διδωμι give; deposit
τὸν ο the
ὅσιόν οσιος responsible; devout
σου σου of you; your
ἰδεῖν οραω view; see
διαφθοράν διαφθορα decay
15:10. non enim derelinques animam meam in inferno nec dabis sanctum tuum videre corruptionem ostendes mihi semitam vitae plenitudinem laetitiarum ante vultum tuum decores in dextera tua aeternos
Because thou wilt not leave my soul in hell; nor wilt thou give thy holy one to see corruption. Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance: at thy right hand are delights even to the end.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:10: Thine Holy One - This is in the plural number, חסידיך chasideycha, thy Holy Ones; but none of the versions translate it in the plural; and as it is in the singular number, חסידך chasidecha, in several ancient editions, among which is the Complutensian Polyglot, and no less than two hundred and sixty-four of Kennicott's and De Rossi's MSS., and in the quotation by St. Peter, in Act 2:27; Act 13:35, we may take it for granted that the present reading is a corruption; or that חסידיך is an emphatic singular.
As to leaving the soul In hell, it can only mean permitting the life of the Messiah to continue under the power of death; for שאול sheol signifies a pit, a ditch, the grave, or state of the dead. See the notes on the parallel places, Act 2:25 (note), etc.
See corruption - All human beings see corruption, because born in sin, and liable to the curse. The human body of Jesus Christ, as being without sin, saw no corruption.
Albert Barnes: Notes on the Bible - 1834
16:10: For thou will not leave - The language used here implies, of course, that what is here called the soul would be in the abode to which the name hell is given, but "how long" it would be there is not intimated. The thought simply is, that it would not be "left" there; it would not be suffered to "remain" there. Whether it would be restored to life again in a few days, or after a longer period, is not implied in the term used. It would be fulfilled, though, as in the case of the Lord Jesus, the resurrection should occur in three days; or though, as in the case of David, it would occur only after many ages; or though, as Abraham believed of Isaac if he was offered as a sacrifice Heb 11:19, he should be restored to life at once. In other words, there is no allusion in this language to time. It is only to the "fact" that there would be a restoration to life.
My soul - DeWette renders this, "my life." The Hebrew word - נפשׁ nephesh - which occurs very frequently in the Scriptures, means properly "breath;" then, the vital spirit, life; then, the rational soul, the mind; then, an animal, or animated thing - that which "lives;" then, oneself. Which of these senses is the true one here must be determined from the connection, and the meaning could probably be determined by a man's asking himself what he would think of if he used similar language of himself - "I am about to die; my flesh will go down to the grave, and will rest in hope - the hope of a resurrection; my breath - my soul - will depart, and I shall be dead; but that life, that soul, will not be extinct: it will not be "left" in the grave, the abode of the dead; it will live again, live on foRev_er." It seems to me, therefore, that the language here would embrace the immortal part - that which is distinct from the body; and that the word here employed may be properly understood of the soul as we understand that word. The psalmist probably understood by it that part of his nature which was not mortal or decaying; that which properly constituted his life.
In hell - - לשׁאול lishe'ô l, "to Sheol." See Psa 6:5, note; Isa 5:14, note. This word does not necessarily mean hell in the sense in which that term is now commonly employed, as denoting the abode of the wicked in the future world, or the place of punishment; but it means the region or abode of the dead, to which the grave was regarded as the door or entrance - the under-world. The idea is, that the soul would not be suffered to remain in that under-world - that dull, gloomy abode (compare the notes at Job 10:21-22), but would rise again to light and life. This language, however, gives no sanction to the words used in the creed, "he descended into hell," nor to the opinion that Christ went down personally to "preach to the spirits in prison " - the souls that are lost (compare the notes at Pe1 3:19); but it is language derived from the pRev_ailing opinion that the soul, through the grave, descended to the under-world - to the abodes where the dead were supposed still to reside. See the notes at Isa 14:9. As a matter of fact, the soul of the Saviour at his death entered into "paradise." See the notes at Luk 23:43.
Neither wilt thou suffer - literally, "thou wilt not give;" that is, he would not give him over to corruption, or would not suffer him to return to corruption.
Thine Holy One - See the notes at Act 2:27. The reading here in the text is in the plural form, "thy holy ones;" the marginal reading in the Hebrew, or the Qeri', is in the singular, "thine Holy One." The singular form is followed by the Aramaic Paraphrase, the Latin Vulgate, the Septuagint, the Arabic, and in the New Testament, Act 2:27. The Masoretes have also pointed the text as if it were in the singular. Many manuscripts and earlier editions of the Bible, and all the ancient versions, read it in the same manner. It is probable, therefore, that this is the true reading. The Hebrew word rendered holy one - חסיד châ sı̂ yd - means properly kind, benevolent, liberal, good, merciful, gracious, pious. Gesenius, Lexicon. It would be applicable to any persons who are pious or religious, but it is here restricted to the one whom the psalmist had in his eye - if the psalm referred to himself, then to himself; if to the Messiah, then to him. The term is several times given to the Saviour as being especially adapted to him. See Mar 1:24; Luk 4:34; Act 3:14; compare Luk 1:35. It is applied to him as being eminently holy, or as being one whom God regarded as especially his own. As the passage here is expressly applied to him in the Acts of the Apostles Act 2:27, there can be no doubt that it was intended by the Spirit of inspiration to designate him in this place, whatever reference it may have had primarily to David himself.
To see - That is, to experience; to be acquainted with. The word is used often to denote perceiving, learning, or understanding anything by experience. Thus, "to see life," Ecc 9:9; "to see death," Psa 89:48; "to see sleep," Ecc 8:16; "to see famine," Jer 5:12; "to see good," Psa 34:12; "to see affliction," Lam 3:1; "to see evil," Pro 27:12. Here it means that he would not "experience" corruption; or would not return to corruption.
Corruption - - שׁחת shachath. This word is frequently used in the Scriptures. It is translated "ditch" in Job 9:31; Psa 7:15; "corruption" (as here), in Job 17:14; Psa 49:9; Jon 2:6; "pit," in Job 33:18, Job 33:24, Job 33:28, Job 33:30; Psa 9:15; Psa 30:9; Psa 35:7; Pro 26:27; Isa 38:17; Isa 51:14; Eze 19:4; Eze 28:8; "grave," in Job 33:22; and "destruction," in Psa 55:23. The common idea, therefore, according to our translators, is the grave, or a pit. The "derivation" seems not to be certain. Gesenius supposes that it is derived from שׁוח shû ach - "to sink or settle down;" hence, a pit or the grave. Others derive it from שׁחת shā chath, not used in Qal, to destroy. The verb is used in various forms frequently; meaning to destroy, to ruin, to lay waste. It is translated here by the Latin Vulgate, "corruptionem;" by the Septuagint, διαφθοράν diaphthoran, corruption; by the Arabic in the same way.
The same word which is employed by the Septuagint is employed also in quoting the passage in the New Testament, where the argument of Peter Act 2:27, and of Paul Act 13:35-37, is founded on the supposition that such is the sense of the word here; that it does not mean merely "the pit, or the grave;" that the idea in the psalm is not that the person referred to would not go down to the grave, or would not "die," but that he would not moulder back to dust in the grave, or that the "change" would not occur to him in the grave which does to those who lie long in the tomb. Peter and Paul both regard this as a distinct prophecy that the Messiah would be raised from the grave "without" returning to corruption, and they argue from the fact that David "did" return to corruption in the grave like other men, that the passage could not have referred mainly to himself, but that it had a proper fulfillment, and its highest fulfillment, in the resurrection of the Lord Jesus Christ. This interpretation the believer in the inspiration of Peter and Paul is bound to defend, and in reference to this it may be remarked,
(1) that it cannot be demonstrated that this is not the meaning of the word. The word may be as "fairly" derived from the verb to corrupt, as from the verb to sink down, and, indeed, more naturally and more obviously. The grammatical form would rather suggest this derivation than the other.
(2) It "is" a fair construction of the original word. It is such a construction as may be put upon it without any "forced" application, or any design to defend a theory or an opinion. In other words, it is not a mere "catch," or a grasp at a "possible" meaning of the word, but it is a rendering which, on every principle of grammatical construction, may be regarded as a "fair" interpretation. Whatever may have been the exact idea in the mind of David, whether he understood this as referring only to himself, and to the belief that he would not "always" remain in the grave, and under the power of corruption; or whether he understood it as referring primarily to himself, and ultimately and mainly to the Messiah; or whether he understood it; as referring solely to the Messiah; or whether he did not at all understand the language which the Holy Spirit led him to employ (compare the notes at Pe1 1:11-12), it is equally true that the sense which the apostles put on the words, in their application of the passage to the Messiah, is a suitable one.
(3) The ancient versions, as has been seen above, confirm this. Without an exception they give the sense of "corruption" - the very sense which has been given to the word by Peter and Paul. The authors of these versions had no theory to defend, and it may be presumed that they had a just knowledge of the true meaning of the Hebrew word.
(4) It may be added that this interpretation accords with the connection in which the word occurs. Though it may be admitted that the connection would not "necessarily" lead to this view, yet this interpretation is in entire harmony with the statements in the pRev_ious verses, and in the following verse. Thus, in the pRev_ious verse, the psalmist had said that "his flesh would rest in hope," - a sentiment which accords with either the idea that he would at some future period be raised from the grave, and would not perish foRev_er, though the period of the resurrection might be remote; or with the idea of being raised up so soon that the body would not return to corruption, that is, before the change consequent on death would take place. The sentiment in the following verse also agrees with this view. That sentiment is, that there is a path to life; that in the presence of God there is fulness of joy; that at his right hand there are pleasures foRev_ermore - a sentiment, in this connection, founded on the belief of the resurrection from the dead, and equally true whether the dead should be raised immediately or at some remote period. I infer, therefore, that the apostles Peter and Paul made a legitimate use of this passage; that the argument which they urged was derived from a proper interpretation of the language; that the fair construction of the psalm, and the fact that David "had" returned to corruption, fully justified them in the application which they made of the passage; and that, therefore, it was the design of the Holy Spirit to convey the idea that "the Messiah" would be raised from the dead without undergoing the change which others undergo in the grave; and that it was thus "predicted" in the Old Testament, that be would be raised from the dead in the manner in which he was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: my: Psa 9:17, Psa 49:15 *marg. Psa 139:8; Lev 19:28; Num 6:6; Deu 32:22; Job 11:8; Pro 15:11, Pro 27:20; Isa 5:14, Isa 14:9; Amo 9:2; Luk 16:23; Act 3:15; Co1 15:55; Rev 1:18, Rev 20:13
hell: The word hell, from the Saxon hillan or helan, to hide, or from holl, a cavern, though now used only for the place of torment, anciently denoted the concealed or unseen place of the dead in general; corresponding to the Greek αδηϚ, i. e., ο αιδηϚ τοπος, the invisible place and the Hebrew sheol, from shaal, to ask, seek, the place and state of those who are out of the way, and to be sought for.
neither: Act 2:27-31, Act 13:35-38; Co1 15:42, Co1 15:50-54
thine: Dan 9:24; Luk 1:35, Luk 4:34; Act 3:14
Geneva 1599
16:10 For thou (i) wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
(i) This is chiefly meant by Christ, by whose resurrection all his members have immortality.
John Gill
16:10 For thou wilt not leave my soul in hell,.... Meaning, not in the place of the damned, where Christ never went, nor was; for at his death his soul was committed to his Father, and was the same day in paradise: but rather, "sheol" here, as "hades" in the Near Testament, signifies the state of the dead, the separate state of souls after death, the invisible world of souls, where Christ's soul was; though it was not left there, nor did it continue, but on the third day returned to its body again; though it seems best of all to interpret it of the grave, as the word is rendered in Gen 42:38; and then by his "soul" must be meant, not the more noble part of his human nature, the soul, in distinction from the body; for as it died not, but went to God, it was not laid in the grave; but either he himself, in which sense the word "soul" is sometimes used, even for a man's self, Ps 3:2. For it might be truly said of him, God's Holy One, that he was laid in the grave, though not left there; or rather his dead body, for so the word "nephesh" is rendered in Num 9:6; so "anima" is used in Latin authors (u): this was laid in the grave; for Joseph having begged it of Pilate, took it down from the cross, and laid it in his own new tomb; though it was the will of God it should not be left there, but be raised from the dead, as it was on the third day, before it was corrupted, as follows:
neither wilt thou suffer thine Holy One to see corruption; that is, to lie so long in the grave as to putrefy and be corrupted; wherefore he was raised from the dead on the third day, according to the Scriptures, before the time bodies begin to be corrupted; see Jn 11:39; and this was owing not to the care of Joseph or Nicodemus, in providing spices to preserve it, but of God who raised him from the dead, and gave him glory; and who would not suffer his body to be corrupted, because he was holy, and because he was his Holy One; that so as there was no moral corruption in him, there should be no natural corruption in him; so the Jewish Midrash (w) interprets it, that
"no worm or maggot should have power over him;''
which is not true of David, nor of any but the Messiah. This character of "Holy One" eminently belongs to Christ above angels and men, yea, it is often used of the divine Being, and it agrees with Christ in his divine nature, and is true of him as man; he is the holy thing, the holy child Jesus; his nature is pure and spotless, free from the taint of original sin; his life and conversation were holy and harmless, he did no sin, nor knew any, nor could any be found in him by men or devils; his doctrines were holy, and tended to promote holiness of life; all his works are holy, and such is the work of redemption, which is wrought out in consistence with and to the glory of the holiness and righteousness of God; Christ is holy in all his offices, and is the fountain of holiness to his people; and he is God's Holy One, he has property in him as his Son, and as Mediator, and even as an Holy One; for he was sanctified and sent into the world by him, being anointed with the holy oil of his Spirit without measure. The word may be rendered, a "merciful" (x) or "liberal" and "beneficent one": for Christ is all this; he is a merciful as well as a faithful high priest, and he generously distributes grace and glory to his people.
(u) "--animamque sepulchro coudimus--". Virgil. Aeneid. 3. v. 67. (w) Apud Kimchi in v. 9. (x) "misericordem tuum", Pagninus, Montanus; "beneficus tuus", Piscator.
John Wesley
16:10 Hell - In the state of the dead. Holy one - Me thy holy son, whom thou hast sanctified and sent into the world. It is peculiar to Christ, to be called the holy one of God. To see - To be corrupted or putrefied in the grave, as the bodies of others are.
Robert Jamieson, A. R. Fausset and David Brown
16:10 soul--or, "self." This use of "soul" for the person is frequent (Gen 12:5; Gen 46:26; Ps 3:2; Ps 7:2; Ps 11:1), even when the body may be the part chiefly affected, as in Ps 35:13; Ps 105:18. Some cases are cited, as Lev 22:4; Num 6:6; Num 9:6, Num 9:10; Num 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.
wilt not leave . . . hell--abandon to the power of (Job 39:14; Ps 49:10). Hell as (Gen 42:38; Ps 6:5; Jon 2:2) the state or region of death, and so frequently--or the grave itself (Job 14:13; Job 17:13; Eccles 9:10, &c.). So the Greek Hades (compare Acts 2:27, Acts 2:31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Ps 9:17; Prov 5:5; Prov 7:27).
wilt . . . suffer--literally, "give" or "appoint."
Holy One-- (Ps 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious.
to see--or, "experience"--undergo (Lk 2:26).
corruption--Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Acts 2:27; Acts 13:36-37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Ps 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Acts 13:36-37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Acts 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."
15:1115:10: Զի ո՛չ թողցես զանձն իմ ՚ի դժոխս, եւ ո՛չ տացես սրբոյ քում տեսանել զապականութիւն։ Ցուցեր ինձ զճանապարհս քո կենաց, լցուցեր զիս ուրախութեամբ երեսաց քոց ՚ի քաղցրութենէ վայելչութեան աջոյ քո մինչեւ ՚ի սպառ[6653]։ Տունք. ժա̃։[6653] Ոմանք.Զի ո՛չ թողցես դու զան՛՛։ Ոսկան.Ցուցցես ինձ... լցուսցես զիս։
11 Ինձ ցոյց տուիր կեանքի քո ճանապարհները, քո աջի քաղցրութիւնից ու վայելչութիւնից լիովին յագեցրիր ինձ երեսիդ ուրախութեամբ:
11 Կենաց ճամբան ինծի պիտի ցուցնես. Երեսիդ առջեւ լեցուն ուրախութիւն կայ, Քու աջ կողմդ միշտ հաճութիւններ կան։
Ցուցեր ինձ զճանապարհս [72]քո կենաց, լցուցեր զիս ուրախութեամբ երեսաց քոց, ի քաղցրութենէ վայելչութեան աջոյ`` քո մինչեւ ի սպառ:

15:10: Զի ո՛չ թողցես զանձն իմ ՚ի դժոխս, եւ ո՛չ տացես սրբոյ քում տեսանել զապականութիւն։ Ցուցեր ինձ զճանապարհս քո կենաց, լցուցեր զիս ուրախութեամբ երեսաց քոց ՚ի քաղցրութենէ վայելչութեան աջոյ քո մինչեւ ՚ի սպառ[6653]։ Տունք. ժա̃։
[6653] Ոմանք.Զի ո՛չ թողցես դու զան՛՛։ Ոսկան.Ցուցցես ինձ... լցուսցես զիս։
11 Ինձ ցոյց տուիր կեանքի քո ճանապարհները, քո աջի քաղցրութիւնից ու վայելչութիւնից լիովին յագեցրիր ինձ երեսիդ ուրախութեամբ:
11 Կենաց ճամբան ինծի պիտի ցուցնես. Երեսիդ առջեւ լեցուն ուրախութիւն կայ, Քու աջ կողմդ միշտ հաճութիւններ կան։
zohrab-1805▾ eastern-1994▾ western am▾
15:1115:11 Ты укажешь мне путь жизни: полнота радостей пред лицем Твоим, блаженство в деснице Твоей вовек.
15:11 ἐγνώρισάς γνωριζω make known; point out μοι μοι me ὁδοὺς οδος way; journey ζωῆς ζωη life; vitality πληρώσεις πληροω fulfill; fill με με me εὐφροσύνης ευφροσυνη celebration μετὰ μετα with; amid τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your τερπνότητες τερπνοτης in τῇ ο the δεξιᾷ δεξιος right σου σου of you; your εἰς εις into; for τέλος τελος completion; sales tax
11. Thou wilt shew me the path of life: in thy presence is fulness of joy; in thy right hand there are pleasures for evermore.
Thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore:

15:11 Ты укажешь мне путь жизни: полнота радостей пред лицем Твоим, блаженство в деснице Твоей вовек.
15:11
ἐγνώρισάς γνωριζω make known; point out
μοι μοι me
ὁδοὺς οδος way; journey
ζωῆς ζωη life; vitality
πληρώσεις πληροω fulfill; fill
με με me
εὐφροσύνης ευφροσυνη celebration
μετὰ μετα with; amid
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
τερπνότητες τερπνοτης in
τῇ ο the
δεξιᾷ δεξιος right
σου σου of you; your
εἰς εις into; for
τέλος τελος completion; sales tax
ru▾ LXX-gloss▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Этот стих представляет вывод из всего содержания псалма. Так как Ты, Господи, мое достояние, то от Тебя я узнаю истинные пути жизни: только пред Тобою ("пред лицом Твоим"), вблизи Тебя я испытываю радость, и истинная, неотъемлемая награда, вечная ("блаженство во век") дается только Тобою.

По 10: ст. этот псалом нужно считать прообразовательно-мессианским.
Adam Clarke: Commentary on the Bible - 1831
16:11: Thou wilt show me the path of life - I first shall find the way out of the regions of death, to die no more. Thus Christ was the first fruits of them that slept. Several had before risen from the dead, but they died again. Jesus rose from the dead, and is alive for evermore. Jesus Christ's resurrection from the dead was the first entrance out of the grave to eternal life or lives, חיים chaiyim, for the word is in the plural, and with great propriety too, as this resurrection implies the life of the body, and the life of the rational soul also.
In thy presence - פניך paneycha, thy faces. Every holy soul has, throughout eternity, the beatific vision, i.e., "it sees God as he is," because it is like him; Jo1 3:2. It drinks in beatification from the presence of the Eternal Trinity.
Thy right hand - The place of honor and dignity; repeatedly used in this sense in the Scriptures.
Pleasures for evermore - נצח netzach, onwardly; perpetually, continually, well expressed by our translation, ever and more; an eternal progression. Think of duration in the most extended and unlimited manner, and there is still more; more to be suffered in hell, and more to be enjoyed in heaven. Great God! grant that my readers may have this beatific sight; this eternal progression in unadulterated, unchangeable, and unlimited happiness! Hear this prayer for His sake, who found out the path of life, and who by his blood purchased an entrance into the holiest! Amen and Amen.
For the application of the whole Psalm to David, see the analysis at the end, which is a little altered from David's Harp Strung and Tuned.
The remains of this Psalm in the old Psalter are worthy to be inserted: -
Jo1 3:7 Benedicam Dominum qui tribuit michi intellectum, etc.
Trans. I sal blis the Lord that gaf til me undirstandyng; and over that til the nyght, suyled me my neres.
Par - That es I sal luf the fader that hafs gyfen undyrstandyng til my servauntes, thurgh the qwilk the herytage of heven may be sene and welded; and aver that undyrstandyng, in the qwilk I saw, sais Crist, al sothefast thynges and haly. Of that I sal lof him that my nerys that es the Jewis of qwas kynd I toke flesch, that es my kyn snybbed me in wranges and temptaciounis, and passiouns, til the nyght, that es al the dede thai missaid hym, als so oure nerys; that es our fleschely delytes makes us worthy snybbyng til our dede; for perfytely may we noght be with outen syn, qwyles we lyf.
Jo1 3:8 Providebam Dominum in conspectu meo, etc.
Trans. I pervaide God ay in my syght; for he es at the ryght hand til me, that I be nout styrred.
Par - And in al thys anguys I for gatt nout God: bot I pervayde hym ay in my syght; that es, I comande o mang passand thynges: I toke nout my nee fra hym that ay es; bot I fested it in hym, so that he was ay in my sight, and he es nout fyled in synnes that assyduely with the ee of his thoght, byhaldes God, for he es at the ryght hand of me: that I be noght styred; that es, he helps me in desyre of endless gudes, that I last stabil in hym, and for thi nane il thyng may haf mayster of me.
Jo1 3:9 Propter hoc, elatum, est cor meum, et exultavit lingua mea, etc.
Trans. Thar fore gladded es my hert, and my toung joyed over that, and my flesch sal rest in hope.
Par - This es ful joy that in hert es resayved, and with toung schewed, and over that joy in hert and mouth, my flesch sal rest in hope of rysyng.
Jo1 3:10 Quoniam non derelinques in Inferno animam meam, etc.
Trans. For thow sal noght lefe my Saule in hell, ne thu sal noght gyf thi Halow to se corrupcion.
Par - That es at say, the Saule that I haf als veray man, sal noght be left in hell; and my body that thu haloued, sal noght rote. Here men may knaw that this es goddes word; for other mens bodis rotes.
Jo1 3:11 Notas michi fecisti vias vite, etc.
Trans. Knawen thu maked til me, the wayes of lyf: thou sal fil me of joy with thi face, delytynges in thi ryghth and in til the end.
Par - Knawen thu maked thurgh me till myne, the wayes of lyf, that es the wayes of mekenes and charite, that men came til heven thurgh mekenes, fra qwethyn thai fel thurgh Pryde: and thow sal ful fil me; that es, my servaundes, of joy with thi face; that es, in the syght of the, apertly; so that thai desyre nothing over, qwen thai af sene the, face til face, and ay til than delytynges til tham in way of this lyf. In thi ryght hand; that es thi favoure, and thi mercy the qwilk delytyngs ledys tham intil the ende, that es, in til perfectioun of endeles Blisfulhede.
I have given the whole of the translation and comment of this Psalm from this ancient Psalter, as a curious specimen of the doctrine and language of our northern neighbors in the thirteenth or fourteenth century.
Albert Barnes: Notes on the Bible - 1834
16:11: Thou wilt show me the path of life - In this connection this means that though he was to die - to descend to the regions of the dead, and to lie down in the dark grave - yet there WAS a path again to the living world, and that that path would be pointed out to him by God. In other words, he would not be suffered to remain among the dead, or to wander away foRev_er with those who were in the under world, but he would be brought back: to the living world. This is language which, in this connection, could be founded only on a belief of the resurrection of the dead. The word "life" here does not necessarily refer to heaven - to eternal life - though the connection shows that this is the ultimate idea. It is life in contradistinction from the condition of the dead. The highest form of life is that which is found in heaven, at the right hand of God; and the connection shows it was that on which the eye of the psalmist was fixed.
In thy presence - literally, "with thy face." Before thy face; or, as the sense is correctly expressed in our version, "in thy presence." The reference is to God's presence in heaven, or where he is supposed to dwell. This is shown by the additional statement that the joy mentioned was to be found at his "right hand" - an expression which properly refers to heaven. It is not merely a return to earth which is anticipated; it is an exaltation to heaven.
Is fulness of joy - Not partial joy; not imperfect joy; not joy intermingled with pain and sorrow; not joy which, though in itself real, does not satisfy the desires of the soul, as is the case with much of the happiness which we experience in this life - but joy, full, satisfying, unalloyed, unclouded, unmingled with anything that would diminish its fulness or its brightness; joy that will not be diminished, as all earthly joys must be, by the feeling that it must soon come to an end.
At thy right hand - The right hand is the place of honor (Notes, Psa 16:8). Compare Mar 16:19; Heb 1:3; Act 7:56; and it here refers to the place which the saints will occupy in heaven. This language could have been used only by one who believed in the doctrine of the resurrection and of the future state. As applicable to the author of the psalm, it implies that he had a firm belief in the resurrection of the dead, and a confident hope of happiness hereafter; as applicable to the Messiah, it denotes that he would be raised up to exalted honor in heaven; as applicable to believers now, it expresses their firm and assured faith that eternal happiness and exalted honor await them in the future world.
There are pleasures for evermore - Happiness that will be eternal. It is not enjoyment such as we have on earth, which we feel is soon to terminate; it is joy which can have no end. Here, in respect to any felicity which we enjoy, we cannot but feel that it is soon to cease. No matter how secure the sources of our joy may seem to be, we know that happiness here cannot last long, for life cannot long continue; and even though life should be lengthened out for many years, we have no certainty that our happiness will be commensurate even with our existence on earth. The dearest friend that we have may soon leave us to return no more; health, the source of so many comforts, and essential to the enjoyment of any comfort here, may soon fail; property, however firmly it may be secured, may "take to itself wings and fly away." Soon, at any rate, if these things do not leave us, we shall leave them; and in respect to happiness from them, we shall be as though they had not been. Not so will it be at the right hand of God. Happiness there, whatever may be its nature, will be eternal. Losses, disappointment, bereavement, sickness, can never occur there; nor can the anticipation of death, though at the most distant period, and after countless million of ages, ever mar our joys. How different in all these things will heaven be from earth! How desirable to leave the earth, and to enter on those eternal joys!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: path: Psa 21:4; Pro 2:19, Pro 4:18, Pro 5:6, Pro 12:28; Isa 2:3; Mat 7:14; Rom 8:11; Pe1 1:21
in thy: Psa 17:15, Psa 21:5, Psa 21:6; Mat 5:8; Act 2:28; Co1 13:12; Co2 4:17; Eph 3:19; Jo1 3:2; Jde 1:24; Rev 7:15-17, Rev 22:5
at thy: Mar 16:19; Act 7:56; Pe1 3:22
pleasures: Psa 36:8; Mat 25:33, Mat 25:46
Geneva 1599
16:11 Thou wilt shew me the path of life: in thy (k) presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore.
(k) Where God favours there is perfect happiness.
John Gill
16:11 Thou wilt show me the path of life,.... Not the way of life and salvation for lost sinners, which is Christ himself; but the resurrection of the dead, which is a passing from death to life; and was shown to Christ, not doctrinally, or by illuminating his mind, and leading him into the doctrine of it, for so he himself has brought it to light by the Gospel; practically and experimentally, by raising him the dead, or by causing him to pass from death to life; and he was the first to whom the path of life was shown in this sense, or the that who ever trod in it, and so has led the way for others: hence he is called the that fruits of them that slept, the firstborn and first begotten from the dead; for though others were raised before, yet not to an immortal life, never to die more, as he was; now the view, the faith, and hope of this, of not being left in the grave so long as to see corruption, and of being raised from the dead to an immortal life, caused joy and gladness in Christ, at the time of his sufferings and death, as well as what follows;
in thy presence is fulness of joy: Christ, being raised from the dead, ascended to heaven, and was received up into glory into his Father's presence, and is glorified with his own self, with his glorious presence, for which he prayed, Jn 17:5; and which fills his human nature with fulness of joy, with a joy unspeakable and full of glory; see Acts 2:28; and as it is with the head it will be with the members in some measure; now the presence of God puts more joy and gladness into them than anything else can do; but as yet their joy is not full; but it will be when they shall enter into the joy of their Lord, into the presence of God in the other world then everlasting joy will be upon their heads;
at thy right hand there are pleasures for evermore; Christ being entered into heaven is set down at the right hand of God in human nature, an honour which is not conferred on any of the angels, Heb 1:13; where the man Christ Jesus is infinitely delighted with the presence of God, the never fading joys of heaven, the company of angels and glorified saints; here he sits and sees of the travail of his soul; he prolongs his days and sees his seed, souls called by grace, and brought to glory one after another, until they are all brought in, in whom is all his delight; and which was the joy set before him at the time of his sufferings and death: or the words may be rendered "in thy right are pleasant things for ever" (y), and may design those gifts and graces, which Christ, being exalted at the right hand of God, received from thence and gives to men, for the use and service, of his church and people, in the several successive ages of time; and so Aben Ezra takes the words to be an allusion to a man's giving pleasant gifts to his friend with his right hand.
(y) "amoenorum quae sunt in dextera tua perpetuo", Cocceius; "delectationes in dextera tua usque in seculum", Musculas.
John Wesley
16:11 Life - Thou wilt raise me from the grave, and conduct me to the place and state of everlasting felicity. Presence - In that heavenly paradise, where thou art gloriously present, where thou dost clearly and fully discover the light of thy countenance; whereas in this life thou hidest thy face and shewest us only thy back - parts. Right - hand - Which he mentions as a place of the greatest honour, the place where the saints are placed at the last day, and where Christ himself is said to sit, Ps 110:1. Pleasures - All our joys are empty and defective: But in heaven there is fulness of joy. Our pleasures here are transient and momentary; but those at God's right hand are pleasures for evermore. For they are the pleasures of immortal souls, in the enjoyment of an eternal God.
Robert Jamieson, A. R. Fausset and David Brown
16:11 Raised from the dead, he shall die no more; death hath no more dominion over him.
Thou wilt show me--guide me to attain.
the path of life--or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes.
in thy presence--or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (Num 6:25-26; Ps 17:15; Ps 31:16).
at thy right hand--to which Christ was exalted (Ps 110:1; Acts 2:33; Col 3:1; Heb 1:3). In the glories of this state, He shall see of the travail (Is 53:10-11; Phil 2:9) of His soul, and be satisfied.