Psalm 16 Verse-by-Verse

Welcome to the DRAFT Verse-by-Verse Notes for Psalm 16!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Introduction

Poetic Structure

The main body of the poem (vv. 2–11) clearly divides into two main sections: vv. 2–6 and vv. 7–11.

• Each of these main sections has a similar beginning (first-person verb of speech, followed by the divine name): "I say to YHWH" (v. 2) // "I will bless YHWH" (v. 7).
• Each of these main sections has a similar ending: "delightful places" (בַּנְּעִמִים) (v. 6) // "delights" (נְעִמוֹת) (v. 11).
• Each of these two main sections consists of 11 lines. The main body of the psalm, therefore, has 22 lines, the number of letters in the Hebrew alphabet.
• The second main section (vv. 7–11) is bound by an inclusio: "[YHWH] has advised me" (v. 7) // "you make me know" (v. 11). Both verbs have YHWH as their subject and belong to the semantic domain of "Knowing."

The two main sections of the psalm correspond to the two statements made in v. 1: "Protect me, God, because I have taken refuge in you." The first main section (vv. 2–6), in which the psalmist declares his commitment to YHWH alone, corresponds to "I have taken refuge in you" (v. 1β). The second main section (vv. 7–11), in which the psalmist describes what YHWH does for him, corresponds to "protect me, God" (v. 1α). Verse 1, therefore, which stands outside of the main body of the psalm, is a summary of the psalm as a whole.

Each of the psalm's two main sections further divides into two smaller sections.

• The first main section (vv. 2–6) divides into two sub-sections: vv. 2–4 and vv. 5–6.
  • The first sub-section (vv. 2–4) is bound by an inclusio (first-person verbs of speech): "I have said" (v. 2a) // "I will not utter..." (v. 4b).
  • The second sub-section (vv. 5–6) is united by its use of related semantic domains: land, inheritance, possession.
  • These two sub-sections have similar beginnings: "YHWH" (v. 2a) // "YHWH" (v. 5a).
  • These two sub-sections also have similar endings: "on my lips" (v. 4c) // "to me" (v. 6b). The similarity is especially striking in Hebrew: עַל־שְׂפָתָֽי (v. 4c) // שָֽׁפְרָ֥ה עָלָֽי (v. 6b). Note the repetition of the same preposition (עַל), the similar sounds (שׁפ // שׂפ), and the lengthened first-person suffix pronoun at the end of each line (תָי // -לָי-).
• The second main section (vv. 7–11) also divides into two sub-sections: vv. 7–8 and vv. 9–11. Furthermore, the sub-structure of vv. 7–11 closely mirrors the sub-structure of vv. 2–6.
  • The first sub-section (vv. 7–8) has an ABA'B' structure. It repeats the divine name "YHWH" in v. 7a and v. 8a (AA'), and uses temporal adverbs in v, 7b and v. 8b (BB').
  • The second sub-section (vv. 9–11) is bound by an inclusio: "rejoice" (v. 9) // "joy" (v. 11) (root: שׂמח). It is also bound by the repetition of similar semantic domains: life, joy well-being. This section has 29 words, the same number of words as the corresponding section in the first half of the psalm (vv. 2–4).
  • These two sub-sections have similar beginnings (body-part terms): "my kidneys" (v. 7) // "my heart... my body" (v. 9)
  • These two sub-sections also have similar endings: "right side" (v. 8b) // "right hand" (v. 11c).

Background

The following background ideas are especially helpful for making sense of Psalm 16.

• In the ancient world, people sought to know the will of the gods through a variety of means. For example, a person might consult the dead (see 1 Sam 28; cf. Deut 18:9–11) by offering blood libations to underworld deities (v. 4b). People would also examine animal organs (kidneys and, especially, livers) for divine messages (cf. Ezek 21:26[21]; COS 1.92; 1.120), cast lots (cf. Josh 21:8; Jonah 1:7; Prov 16:33), and mix water and oil in a cup (COS 1.120; cf. Gen 44:2, 5, 15).
• David often seeks YHWH's advice, and YHWH continually advises him (see e.g., 1 Sam 23:2–4, 9–12; 30:7–8; 2 Sam 2:1)
• Other people seek the advice of the dead (see esp. 1 Sam 28).
• "Cults of the dead existed and flourished in ancient Palestine" (Lewis 1999, 230; see e.g., Deut 18:9–11; 26:14; 1 Sam 28; 2 Kgs 21:6; 23:24; Ps 106:28; esp. Isa 57:4–8). The dead (especially the dead who had been "mighty" in their life [e.g., kings]) are thought to become gods (אֱלֹהִים) in their death (cf. COS 1.104; COS 1.103 [p. 353]).
• Blood libations (v. 4b) are associated with underworld deities (cf. McCarthy 1969; Verburg 2020).
• There is a close relationship between geography and religion, between the god a people serve and the land they inhabit (cf. 1 Sam 26:19; Josh 22:25; Deut 32:8–9)

The psalm makes the most sense if we imagine it being spoken against the following series of background events.

Superscription and summary (v. 1)

Verse 1 is unique in this psalm, because, after the superscription, it consists of a single line: "Protect me, God, because I have taken refuge in you." By contrast, all of the other verse groups in the psalm consist of two (vv. 2, 3, 5, 6, 7, 8, 9 , 10) or three (vv. 4, 8) lines. Furthermore, v. 1 stands outside of the main two-part structure of the psalm: vv. 2–6 // vv. 7–11.

The unique position of v. 1 prompts the reader to think carefully about how this verse fits within the overall structure and message of the psalm. Upon reflection, it seems that v. 1 is a summary of the psalm. The single line in v. 1 has two parts – (1) "Protect me, God," (2) "because I have taken refuge in you." These two parts correspond with the two main sections of the poem (vv. 2–6; vv. 7–11) in reverse order. Thus, the second half of v. 1 – "I have taken refuge in you" – corresponds to the first main section (vv. 2–6). This section fleshes out what it looks like to take refuge in YHWH. Similarly, the first half of v. 1 – "Protect me, God" – corresponds to the second main section (vv. 7–11). This section fleshes out what it looks like to receive divine protection.

Seeing v. 1 as a summary of the whole poem helps us see how the two main parts of the poem (vv. 2–6; vv. 7–11) relate to one another. Just as the two parts of v. 1 are related by the causal conjunction "because" (כִּי), so there is an implicit causal relationship between vv. 7–11 and vv. 2–6. YHWH protects the psalmist (vv. 7–11) because the psalmist takes refuge in him (vv. 2–6).

The presence of both of these elements and the causal relationship between them summarizes the essence of the covenant between YHWH and David. The Davidic king seeks refuge in YHWH, and YHWH protects him.

v. 1

Hebrew	Verse	English
מִכְתָּ֥ם לְדָוִ֑ד	1a	A miktam. By David.
שָֽׁמְרֵ֥נִי אֵ֝֗ל כִּֽי־חָסִ֥יתִי בָֽךְ׃	1b	Protect me, God, because I have taken refuge in you.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

A miktam . By David. YHWH, you alone are my God, and I am your servant. Show loyalty to me, because I have been loyal to you. Protect me from harm, God, because I have taken refuge in you.

Notes

• Summary 
• Notes

The first verse consists of a superscription and an opening line. The superscription gives information about the psalm's genre (miktam) and author (David). The opening line summarizes the message of the entire poem: God protects those who take refuge in him.

• The meaning of the word miktam (מִכְתָּם) in the superscription is unclear. It occurs in five other psalms (Pss 56–60), all of which are psalms of David. Three of these psalms are also accompanied by the note "Do not destroy" (אַל־תַּשְׁחֵת) (Pss 57–59; cf. שָֽׁחַת in Ps 16:10). The Septuagint translates the term as "inscription" (στηλογραφία). In a Neopunic inscription discovered in Africa (KAI 165) the (related?) term ktm (or ktmm [plural]) appears, apparently with the meaning "stone with inscription." Given the thematic significance of death in Psalm 16, one might imagine this psalm written as a tomb inscription. Tomb inscriptions, which could include long poems, were common in the ancient Near Eastern world. The main request in Psalm 16 – "protect me" (שָׁמְרֵנִי, v. 1) – would be consistent with a burial context. The Aaronic blessing (Num 6:24–26), which features the same word "protect" or "keep" (שׁמר), was found written on two silver plaques in a pre-exilic tomb in Jerusalem (Ketef Hinnom). The heading "Do not destroy" (אַל־תַּשְׁחֵת), which occurs in three of the miktam psalms, would also make sense in the context of a tomb inscription, either as a prayer for divine preservation (cf. Ps 16:10) or as a warning against desecration.
• The psalm begins with the verb protect (שׁמר): "causative action by which humans or deities make sure that an object is safe from harm; ◄ by observing the object and the surrounding area carefully and intervening when necessary" (SDBH). The second main part of the psalm (vv. 7–11) corresponds poetically to this word in v. 1 and further defines what it means. Based on the poetic structure, therefore, we can say that "protection" in this psalm includes, especially, giving guidance (vv. 7, 11a) amidst a perilous situation, so that the psalmist can escape death (v. 10) and choose the way that leads to life (v. 11a). One thinks, for example, of how YHWH guided, or "advised," David when he escaped from Saul at Keilah (1 Sam 23:1–13). YHWH "protected" David from death by showing him the way to life. One also thinks of Saul, who sought YHWH's guidance when the Philistines gathered against him for war (1 Sam 28:4–7). In this case, however, YHWH did not advise Saul, and so Saul turned to the world of the dead for guidance (cf. v. 3: "the holy ones who are in the earth").
• The psalm begins by addressing YHWH with the generic title God (אֵל) (cf. Ps 19:2). This title highlights YHWH's role as "the highest God, creator of heaven and earth" (SDBH; cf. Gen 14:18–22), the one who is supreme over all other gods (cf. Ps 82:1). The use of this title at the beginning of the psalm already anticipates the rejection of other, lesser gods in vv. 2b–4.
• The vocative "God" (אֵל) in v. 1 occurs between the main verb ("protect me") and the subordinate because (כִּי) clause ("because I have taken refuge in you"). According to Kim, if a vocative precedes a subordinate clause in this way, it draws attention to the subordinate clause, "highlighting or reinforcing its discourse-pragmatic function." This explains why the following verses (vv. 2–6) do not focus on YHWH's protection, but on the psalmist's taking refuge in him.
• Many modern European translations have a present tense verb: "I take refuge" (ESV, NIV, CSB, NASB; cf. NJPS, LUT, HFA, NGÜ, ELB, ZÜR). This translation accurately conveys the sense of the utterance. But, technically, the Hebrew verb is past tense (qatal): I have taken refuge in you (cf. NET, NLT), with the implication being: "having taken refuge in you, I continue to take refuge in you."

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I take refuge (vv. 2–6)

The first main part of the psalm (vv. 2–6) illustrates what it looks like to truly take refuge in YHWH. In this section, the psalmist...

1. Affirms exclusive allegiance to YHWH (v. 2),
2. Contrasts his allegiance to YHWH with that of other people who are on the side of underworld deities (vv. 3–4),
3. Expresses how pleased he is to have YHWH as his god (vv. 5–6).

This section contains some of the most difficult verses to interpret in all of the Psalter. We have dedicated three exegetical issues to working through the most difficult issues in this section.

• The Text and Grammar of Psalm 16:2
• The Text and Grammar of Psalm 16:3
• The Text and Grammar of Psalm 16:4

v. 2

Hebrew	Verse	English
אָמַ֣רְתִּ לַֽ֭יהוָה אֲדֹנָ֣י אָ֑תָּה	2a	I have said to YHWH, "You are my Lord,
ט֝וֹבָתִ֗י בַּל־עָלֶֽיךָ׃	2b	my good; there is no one above you."

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

I have taken refuge in you by entrusting myself completely to your care. I have said to YHWH, "You are my Lord, and I submit to your authority. You are my benefactor; I recognize you as the source of all my good; for me, there is no one above you; I have no higher Lord and no greater good."

Notes

• Summary 
• Notes

In v. 2, the psalmist affirms his exclusive allegiance to YHWH. He submits to YHWH alone as his Lord and relies on him alone for his good. This is what it means to "take refuge" in YHWH (v. 1).

• The Masoretic Text vocalizes אמרת as a second-person feminine singular verb: "you have said" (אָמַרְתְּ). But most translations, ancient and modern, agree that it should instead be vocalized as a first-person singular verb: "I have said" (אָמַרתִּ). See The Text and Grammar of Psalm16:2.
• The tense of the verb "I have said" (אָמַרְתִּ) has been understood in different ways. Some translations have a simple past tense: "I said" (NLT, NASB, CSB; cf. EÜ). Others have a present perfect: "I have said" (CEV; cf. LUT, ELB). Still others translate it as a present: "I say" (ESV, NIV, GNT, NET, NJPS; cf. NGÜ, GNB, ZÜR). The present-tense translation would work well if אָמַרְתִּ is a performative qatal. It seems best, however, to interpret the verbal semantics of אָמַרְתִּ in the same way as the verb "I have taken refuge" (חָסִיתִי) in the previous verse. Not only are these verbs similar in form—both are 1cs qatal verbs—but the poetic structure of the psalm suggests that these two verbs describe the same event. The psalmist has taken refuge in YHWH by virtue of his verbal profession. "I have take refuge in [YHWH]" = "I have said to YHWH, 'You are my Lord...'"
• Normally in the Bible, the form אֲדֹנָי which occurs here is a proper noun, "the Lord," and the yod ending (ָי), although originally a first-person suffix, has lost its value as a suffix and become part of the noun itself. In this context, however, it makes the most sense to interpret the yod as a first-person suffix: my Lord (parallel with "my good" [טוֹבָתִי] in the next line). This is how most translations, ancient and modern, have understood the phrase. The predicate complement "my Lord" (אֲדֹנָי) is fronted for marked focus. The phrase "my Lord" establishes the identity of YHWH in relation to the psalmist. The word "lord" (אָדוֹן) refers to someone who is in "a position of authority over another" (SDBH).
• Most translations interpret my good (טוֹבָתִי) as the subject of the clause: "my good is not above/beyond you." It is more likely, however, that "my good" (טוֹבָתִי) is in apposition to "my Lord:" "You are my Lord, my good." See The Text and Grammar of Psalm16:2 for a detailed discussion of the issue.
• The word good (טוֹבָה) describes a "state in which people go through a time of relative prosperity" (SDBH). In this case, "good" is a figure of speech (metonymy) for "source of good." Compare similar expressions like "YHWH is... my salvation" (Ps 27:1; >> "YHWH is the source of my salvation") and "YHWH is our righteousness" (Jer 23:6; >> "YHWH is the source of our righteousness"). The NJPS, therefore, translates טוֹבָתִי as "my benefactor."
• If our interpretation of the grammar is correct (see previous note), then the words בַּל עָלֶיךָ constitute their own clause: there is no one above you. See The Text and Grammar of Psalm16:2 for a detailed discussion of the issue.

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v. 3

Hebrew	Verse	English
לִ֭קְדוֹשִׁים אֲשֶׁר־בָּאָ֣רֶץ הֵ֑מָּה	3a	They are on the side of the holy ones who are in the earth,
וְ֝אַדִּירֵ֗י כָּל־חֶפְצִי־בָֽם׃	3b	the "all-my-pleasure-is-in-them" mighty ones.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

By contrast, other people take refuge in other gods. They are not devoted to you like I am. Instead, when they are on the side of underworld deities, the so-called holy ones who are buried in the earth, the ones of whom people say,"all-my-pleasure-is-in-them", the so-called mighty ones. When people are in danger and want to get advice from the divine realm, they consult these underworld deities (cf. 1 Sam 28).

Notes

• Summary 
• Notes

In v. 3, the psalmist contrasts his allegiance to YHWH with the faithlessness of other people who are on the side of underworld deities, who take refuge in them instead of YHWH.

• This verse is notoriously difficult to interpret. See The Text and Grammar of Psalm16:3 for a detailed discussion of the issues. In short, we prefer to follow the reading of the Masoretic Text, and we interpret it as follows: "They are on the side of the holy ones who are in the earth, and [they are on the side of] the 'all-my-pleasure-is-in-them' mighty ones." Our interpretation reflects the following conclusions, each of which will be described below:

1. The words "holy ones" (קְדוֹשִׁים) and "mighty ones" (אַדִּירֵי) refer to divine beings, i.e., gods other than YHWH) (see below).
2. The relative clause "who are in the earth" (אֲשֶׁר־בָּאָרֶץ) identifies the "holy ones" as underworld deities (see below). It also implies that these divine beings are lower than, or inferior to YHWH, who is in heaven (cf. v. 2: "there is no one above you").
3. The pronoun "they" (הֵמָּה) either refers to the psalmist's enemies, implied by his request for protection in v. 1, or it refers generically to "others" (cf. אֵלֶּה in Ps 20:8).
4. The phrase "all my pleasure is in them" (כָּל־חֶפְצִי־בָם) does not represent the psalmist's personal feelings towards the "mighty ones," but the general sentiment that other people have towards them.

• According to our interpretation of the grammar, the lamed prepositional phrase, on the side of the holy ones (לִקְדוֹשִׁים) introduces the predicate complement of a verbless clause, with the pronoun they (הֵמָּה) as the subject. For this use of lamed, see Exodus 32:26; Joshua 5:13; Psalm 120:7. "They" (הֵמָּה) could either refer to generic "others" (cf. אֵלֶּה in Ps 20:8) or to a group of enemies whose presence is implied by "protect me" in v. 1. In either case, "they" are not prominent in the discourse. What is prominent is that "they" are "on the side of the holy ones...," this phrase being fronted for marked focus. Instead of being on YHWH's side (לַיהוָה), "they" (i.e., others) are on the side of the deified dead, "the holy ones who are in the earth" (see below). In other words, the most important contrast is not between the psalmist and the others, but between YHWH and the holy ones. Note also that the word order in v. 3a (predicate complement - subject pronoun) repeats the order in v. 2 (אֲדֹנָי אָתָּה).
• The word holy ones (קְדֹשִׁים) probably refers to divine beings (אֱלֹהִים) whom people worship and consult for help in time of trouble.
• The “holy ones” are described specifically as those who are in the earth" (אֲשֶׁר־בָּאָרֶץ). This description could mean that the "holy ones" are "those who are honoured in the land, in local sanctuaries," in contrast to those who are in heaven, surrounding YHWH's throne. Alternatively, the phrase "in the earth" could denote "the netherworld." According to this interpretation, the "holy ones" (קְדֹשִׁים) would refer to the "deified dead." Three considerations support seeing "the earth" in v. 3 as a reference to the underworld. First, it sufficiently explains why the (otherwise unnecessary) phrase "in the earth" would be used here. Second, there is a poetic connection between v. 3 and v. 10 (see Poetic Structure), and v. 10 explicitly mentions the underworld: "Sheol... the pit." Third, a reference to underworld deities in v. 3 is consistent with the reference to blood libations in v. 4b. In some ancient pagan religions, blood libations were associated with underworld deities. For example, in the Babylonian legend of Etana, we read: "Daily Etana beseeches Shamash: 'Thou hast eaten, O Shamash, the fat of my sheep, the netherworld has drunk the blood of my lambs; the gods I have honored, the ghosts I have revered.'" Similarly, on the other side of the Mediterranean world, a passage in the Odyssey says, "I took the sheep and cut their throats over the pit, and the dark blood flowed. Then there gathered from out of Erebus the ghosts of those that are dead." Furthermore, various passages in the Old Testament suggest that "cults of the dead existed and flourished in ancient Palestine." One passage that bears striking resemblance to Psalm 16 and might allude to the cult of the dead is Isaiah 57:4b–6: “Are you not children of transgression… who slaughter your children in the valleys, under the clefts of the rocks? Among the smooth stones of (בְּחַלְּקֵי) the valley is your portion (חֶלְקֵךְ, cf. Ps 16:5); they, they, are your lot (גּוֹרָלֵךְ, cf. Ps 16:5); to them you have poured out a drink offering (נֶסֶךְ, cf. Ps 16:4)” (ESV). This passage appears to describe the worship of Molech, “a netherworld deity to whom children were offered by fire for some divinatory purpose.” It is also plausible, as some have argued, that the word translated “smooth stones” (חַלְּקֵי) in Isaiah 57:6 actually means “the dead.” Hence: “Among the dead of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering.” The similarities with Psalm 16:3–4 are striking and suggest that the "holy ones who are in the earth" (v. 3) are underworld deities.
• The word mighty ones (אַדִּירֵי), which is parallel to "holy ones," is also used to describe divine beings and perhaps the deified dead in particular. There is a fourth-fifth century Phoenician inscription on a sarcophagus discovered in Byblos that warns anyone who would disturb the dead man’s resting place: "The mighty (האדר) Og will avenge me." Og, described here as “mighty” (האדר) was likely thought to be a netherworld deity.
• The same two adjectives—"holy" and "mighty"—are parallel in a Ugaritic poem, the Kirta Epic: "Will the mountain of Ba'lu weep for you, father, Sapanu, the holy (qdš) citadel, Nannaya the mighty (adr) citadel."
• The phrase "all my pleasure is in them" (כָּל־חֶפְצִי־בָם) does not represent the psalmist's personal feelings towards the "mighty ones," but the general sentiment that other people have towards them. They are "the mighty ones, of whom people say: all my delight is in them." The phrase חֶפְצִי־בָם might even be a fixed expression (cf. 2 Kgs 21:1; Isa 62:4), in which case, it is not surprising to find it functioning as a nominal here..
• Grammatically, v. 3b is one long construct chain: "the 'all-my-pleasure-is-in-them' mighty ones" (אַדִּירֵי כָּל־חֶפְצִי־בָם).

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v. 4

Hebrew	Verse	English
יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ	4a	Their idols increase; they have acquired another.
בַּל־אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם	4b	I will not pour out their drink offerings of blood,
וּֽבַל־אֶשָּׂ֥א אֶת־שְׁ֝מוֹתָ֗ם עַל־שְׂפָתָֽי׃	4c	and I will not utter their names with my lips.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Their idols, by which they serve their gods, increase; they have acquired yet another god, in the same way that a man acquires a bride. I will not participate in the worship of these gods. I will not try to summon them from the earth by pour ing out their drink offerings made of blood, and I will not try to summon them by utter ing their names with my lips as part of a ritual incantation.

Notes

• Summary 
• Notes

In v. 4, the psalmist denounces the underworld deities and refuses to participate in their worship. Those who worship them commit spiritual adultery.

• The first line of v. 4 is difficult to interpret, and many of the proposals to interpret v. 3 involve v. 4 as well. In short, we follow the Masoretic Text and argue that v. 4a consists of two independent clauses: "Their idols increase; they have acquired (lit: 'paid the bride price for') another one." See The Text and Grammar of Psalm16:4 for a detailed discussion of the issue.
• The phrase עַצְּבוֹתָם probably means their idols (see The Text and Grammar of Psalm16:4). This meaning makes good sense in the context, and it has the support of multiple ancient versions (Theodotion, Quinta, Jerome, Targum). Although the usual phrase for "their idols" is masculine (עֲצַבֵּיהֶם, lexical form: עָצָב), there are numerous examples of masculine nouns having alternative, feminine forms. We conclude that עַצְּבוֹתָם is a unique feminine form of this word (in lexical form: עֲצָבָה or עַצֶּ֫בֶת).
• The word מָהָרוּ probably means acquire (lit.: "pay the bride-price for") (see The Text and Grammar of Psalm16:4). This interpretation is consistent with the only other use of מָהַר (qal) in the Bible (Exod 22:16), and it makes sense in the context—both the syntactic context (object: אַחֵר) and the semantic context, which is about idolatry, which, in turn, is often described using marital language. A more precise rendering of the verb would be "pay the bride price for." A "bride-price" is a "payment made to the family of the bride by the groom" (SDBH), "as an indeminity for her family" (HALOT) (cf. Gen 34:12; Exod 22:15; 1 Sam 18:25). The following chart further explores this image.

• The object "another" (אַחֵר) is fronted for marked focus: "they have acquired yet another!"
• The word drink offering (נֶסֶךְ, here: נִסְכֵּיהֶם)
• The phrase נִסְכֵּיהֶם מִדָּם is short for "their drink offerings (which are made) of blood". A "drink offering" is an "action by which humans pour out a liquid, such as wine, oil, or even blood before a deity ► as a sacrifice" (SDBH). Drink offerings consisting of wine were a regular part of Israelite worship. The pronoun suffix their (הֶם) indicates the possessor of the drink offerings, and the prepositional phrase "(made) of blood" (מִדָּם) describes the nature, or substance, of the drink offerings. Instead of wine, these pagan offerings to underworld deities consist of blood.
• Summoning an underworld deity involved "calling" the name of that deity, i.e., uttering thier names with one's lips. An Ugaritic text "calls on" (qra cf. Hebrew קרא, "call out") various underworld deities by uttering their names: "You have summoned (qritm) the Rephaim of the netherworld... Summon (qra) ULKN, Rapha! Summon (qra) TRMN, Rapha!... [All] summon the most ancient Rephaim!"

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v. 5

Hebrew	Verse	English
יְֽהוָ֗ה מְנָת־חֶלְקִ֥י וְכוֹסִ֑י	5a	YHWH is the portion I possess and my cup.
אַ֝תָּ֗ה תּוֹמִ֥יךְ גּוֹרָלִֽי׃	5b	You are holding my lot.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Instead, I am devoted to YHWH alone. YHWH, you assigned lands to the nations and divided up the human race. You established the boundaries of the peoples according to the number in your heavenly court (Deut 32:8). And, in so doing, you took Israel for yourself; you made us your portion. You are our God, and we are your people. And so, YHWH is the portion I possess and my cup which has been given me to drink, a symbol of my portion in life. You, YHWH, are holding my lot; you have determined my fate—where I live and, therefore, which god I serve.

Notes

• Summary 
• Notes

In v. 5, the psalmist, using language from the domain of land-possession, declares that YHWH is his God.

• The language in vv. 5–6 evokes the scene of dividing up land to possess. Many of the words in these verses, including "possession" (חֵלֶק), "lot" (גּוֹרָל), "boundary lines" (חֲבָלִים), and "inheritance" (נַחֲלָה), belong to this contextual domain. E.g., "Be sure that the land is distributed (יֵחָלֵק) by lot (בְּגוֹרָל). What each group inherits (יִנְחָלוּ) will be according to the names for its ancestral tribe. Each inheritance (נַחֲלָתוֹ) is to be distributed (תֵּחָלֵק) by lot (הַגּוֹרָל) among the larger and smaller groups” (Num 26:55–56, NIV); "The inheritance of (נַחֲלַת) the Simeonites was taken from the share (חֶבֶל, lit.: 'rope') of Judah, because Judah’s portion (חֵלֶק) was more than they needed. So the Simeonites received their inheritance within the territory of Judah" (Josh 19:9, NIV). Some modern English translations make the reference to land explicit. E.g., "It is as if I have been given fertile fields or received a beautiful tract of land" (v. 6, NET; "Delightful country has fallen to my lot; lovely indeed is my estate" (v. 6, NJPS).
• There is a close relationship between geography and religion, between the god a people serve and the land they inhabit. E.g., "They have driven me today from my share in the Lord’s inheritance (בְּנַחֲלַת יְהוָה) and have said, ‘Go, serve other gods'" (1 Sam 26:19, NIV); "The Lord has made the Jordan a boundary between us and you—you Reubenites and Gadites! You have no share (חֵלֶק) in the Lord’" (Josh 22:25, NIV). For the basis of this idea, see e.g., Deuteronomy 32:8–9: "When the Most High assigned lands (בְּהַנְחֵל) to the nations, when he divided up the human race, he established the boundaries of the peoples according to the number in his heavenly court. For the people of Israel belong to (חֵלֶק) the LORD; Jacob is his special possession (חֶבֶל נַחֲלָתוֹ)" (NLT).
• The construct phrase the portion I possess (מְנָת־חֶלְקִי) appears to be short for "the portion (מְנָת) that was given to me as a possession (חֵלֶק). Modern English translations have "my allotted share" (NJPS), "my allotted portion" (NEB), "my chosen portion" (NRSVue, ESV; so DCH), or simply "my portion" (CEB, NIV, CSB).
• The word possession (חֵלֶק), according to its most basic and most common meaning, describes "one part of an object (or range of objects) that has been divided into several portions" (SDBH), often referring to land in particular (e.g., Num 18:20; Deut 10:9; 12:12; 14:27, 29; 18:1; Josh 14:4; 15:13; 18:5–9; 19:9; Ezek 45:7; 48:8, 21). Here, where it refers to YHWH—"someone with whom one has a close, affectionate, and exclusive relationship ◄ as if it were a private possession" (SDBH; cf. Num 18:20).
• The form תּוֹמִיךְ, tranlsated you are holding, is "an anomaly." It looks like a 2ms hiphil yiqtol verb from the root ימך/ומך, but this root never occurs elsewhere in the Bible. Perhaps it occurs only here and is related to an Arabic verb that means "make broad." Or, perhaps it is a by-form of the root מכך ("to be low"). This would provide a parallel for "fall" (נָפְלוּ) in the next verse. But most modern translations analyze תּוֹמִיךְ (sometimes revocalized as תּוֹמֵיךְ or תּוֹמֵךְ) as a participle from the root תמך: "you hold my lot" (ESV). The participle form indicates progressive-present semantics: "you are holding."
• The word lot (גּוֹרָל) refers to a "specially marked object, such as a pebble or piece of pottery, ► used in order to decide questions" (SDBH). Lots were used to divide property, especially land (see, e.g., Num 26:55; also clothing in Ps 22:19). The term "lot" can also refer figuratively to the "decision" indicated by the lot, the property ("allotment") which is acquired by the lot, or the "destiny" of an individual "described as an allotment from God" (SDBH). The last of these definitions seems most appropriate to Ps 16:5: "you hold my lot" >> "you control my destiny" (CEB; cf. NJPS).
• The word cup (כּוֹס) is "often used figuratively to denote one's portion in life, received from God" (SDBH; cf. Pss 11:6; note also the similar sense of "cup" in the NT, e.g., John 11:18). In Psalm 16:5, YHWH not only gives the psalmist his cup (i.e., determines his destiny, YHWH himself is the psalmist's cup, his portion in life (cf. Ps 73:24–26).

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v. 6

Hebrew	Verse	English
חֲבָלִ֣ים נָֽפְלוּ־לִ֭י בַּנְּעִמִ֑ים	6a	Property lines have fallen for me in the most delightful
אַף־נַ֝חֲלָ֗תִ שָֽׁפְרָ֥ה עָלָֽי׃	6b	Yes, my inheritance is beautiful to me.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

I cannot be happier about the portion that has been allotted to me! Property lines have fallen for me in the most delightful places. Yes, my inheritance —a place among the people of Israel, who have YHWH as their god— is beautiful to me. Other Israelites reject their inheritance and commit spiritual adultery with other gods (cf. vv. 3–4). But I rejoice in my lot and take refuge in you, YHWH, by gladly entrusting myself to your care.

Notes

• Summary 
• Notes

In v. 6, the psalmist expresses delight in having YHWH as his God.

• Property lines (חֲבָלִים, literally: "ropes") are "made by twisting together palm fibres, linen, or reeds" (SDBH), and they have a variety of uses: "tying and keeping things together, climbing, measuring, drawing things to oneself, making traps, etc." (SDBH). In this context, the "ropes" are used to measure and demarcate the psalmist's allotment, as in a land survey. We see a similar use, for example, in Amos 7:17: "your land shall be divided up (תְּחֻלָּק) with a measuring line (בַּחֶבֶל )" (ESV; cf. Ps 78:55). Modern English translations render the term as "lines" (KJV, ESV), "boundary lines" (NIV, CSB), or "property lines" (CEB).
• The subject in v. 6a – "property lines" (חֲבָלִים) is fronted, probably because the sentence is thetic, introducing all new information. The same word order in v. 6b (fronting of the subject, "my inheritance") creates a pattern of repetition.
• The phrase "delightful [ones]" (נְעִמִים) is probably short for "delightful places." The definite article (בַּנְּעִמִים) probably marks the phrase as a superlative: the most delightful places..
• The adjective delightful (נָעִים) is a keyword in this psalm. It occurs in v. 6, at the conclusion of the psalm's first main section (vv. 2–6, בַּנְּעִמִים [masculine]), and it occurs again in the last line of the psalm (v. 11c, נְעִמוֹת [feminine]). Both times, it occurs as a substantival adjective: "delightful [places]" (v. 6), "delightful [things]" (v. 11) (cf. Job 36:11). Outside of this psalm, the word is rather rare and occurs only in poetry. It refers to a "state in which a person or object has qualities that inspire love and appreciation" (SDBH). In Genesis 49:15, the verb נעם is applied to land: "But he sees that the resting place is good And that the land is delightful (נָעֵמָה)" (Gen 49:15, GNT). The following diagram compares and contrasts the Hebrew word נָעִים with the English word "delightful."

• The discourse marker yes (אַף) governs the whole clause (v. 6b) and expresses affirmation: "The information referred to in a sentence (or sentences) y [here = v. 6b], affirms the information referred to in an immediately preceding sentence [here = v. 6a]."
• The form נַחֲלָת in v. 6b could be a by-form of the more common form נַחֲלָה, meaning "inheritance." Alternatively, נַחֲלָת could be revocalized to נַחֲלָתִ, my inheritance. This would be similar to אָמַרְתִּ in v. 2 (see notes on v. 2). and it would make sense in the context: "my inheritance (not "an inheritance") is beautiful to me."
• The verb is beautiful (שׁפְרָה), which occurs only here in the Hebrew Bible, is an Aramaism (so HALOT). It occurs frequently in Aramaic in the G-stem (which corresponds to the qal stem in Hebrew) with the meaning "be beautiful, pleasing" (CAL). For example, a passage in the Genesis Apocryphon (1QapGen, Aramaic) uses the root שׁפר together with the root נעם (cf. Ps 16:6) to describe Sarah's beauty: "How... pretty (שפיר) is the shape of her face, and how lovely (נעים) and how smooth the hair of her head... No virgin or wife who enters the bridal chamber is more beautiful (ישרפן) than her." The use of this Aramaic verb in Psalm 16 might be due to its alleged northern/Israelian origin. At the same time, it might have been chosen for its sound (note the connection with שְׂפָתָי in v. 4c; see Poetic Structure).
• The phrase to me (עָלָי) modifies the verb "is beautiful" and describes a relationship of perception: "is beautiful to me" >> "I perceive that it is beautiful" (cf. Ps 104:34).

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God protects (vv. 7–11)

The second main part of the psalm (vv. 7–11) assumes that some time has elapsed since the initial prayer for protection (v. 1) (cf. Ps 28). Apparently, YHWH has now protected David by advising him (v. 7). In response, David "blesses" (= thanks) YHWH and expresses confidently celebrates his continued protection (vv. 8–11).

Structurally, the second main part of Psalm 16 (vv. 7–11) is parallel to the first part. Like the first part, it begins with a first-person verb of speaking followed by the divine name as the addressee (v. 7a, cf. v. 2a), and ends with the relatively rare word "delightful" (נָעִים) (v. 11c, cf. v. 6a). There is also a correspondence between v. 10 and v. 3: both verses are about the underworld, and, structurally, both verses are the central verse in a three-verse section (vv. 2–4; vv. 9–10).

Whereas the first main section of the psalm (vv. 2–6) is about what it looks like to trust in YHWH, the second main section (vv. 7–11) is about how YHWH cares for and protects the person who trusts in him. The correspondences between these two sections give further depth to the relationship between them and to the meaning of the poem. The one who declares exclusive allegiance to YHWH (v. 2) will get to celebrate YHWH's protection (v. 7); the one who rejects the cult of the dead (v. 3) will be rescued from death (v. 10); and the one who delights in YHWH now (v. 6) will experience YHWH's delights forever (v. 11).

v. 7

Hebrew	Verse	English
אֲבָרֵ֗ךְ אֶת־יְ֭הוָה אֲשֶׁ֣ר יְעָצָ֑נִי	7a	I will bless YHWH, who has advised me.
אַף־לֵ֝יל֗וֹת יִסְּר֥וּנִי כִלְיוֹתָֽי׃	7b	Yes, throughout the night, my kidneys instructed me.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

YHWH has granted by request for protection (v. 1)! I was in a dangerous situation, and I did not know what to do. So, I sought YHWH's advice, and he answered me! He showed me the way to life and kept me safe! I will gratefully bless YHWH, who has advised me. Yes, he spoke to me throughout the night. As I prayerfully reflected on my situation, he made it clear what I should do; as I deliberated throughout the night, my kidneys, the seat of my conscience, instructed me.

Notes

• Summary 
• Notes

In v. 7, the psalmist thanks YHWH for advising him, for showing him what to do amidst a perilous situation. He also describes the manner in which YHWH advised him: he instructed him throughout the night by means of his internal deliberations.

• In v. 7, the psalmist explicitly indicates the speech act that he is performing: I will bless YHWH (אֲבָרֵךְ אֶת־יְהוָה). According to TDOT, "brk [ברך] in the piel always means to express solemn words that show the appreciation, gratitude, respect, joint relationship, or good will of the speaker, thus promoting respect for the one being blessed... When God is the object, brk in the piel should always be rendered “praise,” etc... [The] intention is... to express gratitude." All of vv. 7–11 seems to fall under this speech-act category of "blessing/praise."
• The word advise (יעץ) describes an "action by which humans or deities give information to others to help them exercise their minds to determine how they are going to achieve a particular purpose" (SDBH). A prototypical example of human "advising" (יעץ) is found in the story of Absalom's rebellion, which was supported by the "advice" (עצה) of Ahitophel: "Now in those days the counsel (עצה) that Ahithophel gave (יעץ) was as if one consulted the oracle of God, so all the counsel (עצה) of Ahithophel was esteemed both by David and by Absalom" (2 Sam 16:23, NRSVue). An example of divine advising is found in 2 Samuel 23, e.g., v. 2, "Therefore David inquired of the Lord, 'Shall I go and attack these Philistines?' And the Lord said to David, 'Go and attack the Philistines and save Keilah'" (1 Sam 23:2, ESV). Although the verb "advise" (יעץ) is not used in this passage, it would be an accurate way of describing this event (cf. 2 Sam 16:23), and it helpfully illustrates the kind of situation that Psalm 16:7 is describing.
• Most English translations translate the relative clause in v. 7a as present tense: "who guides me" (NLT; cf. NIV, ESV, NRSVue, CSB, CEB, GNT, NET, HFA, EÜ). But, for a present-tense (general present) interpretation, we would have expected a yiqtol verb. Instead, the verb here is qatal, which suggests a past-tense interpretation: who has advised me (cf. NJPS, NEB, LUT, NGÜ, ELB, ZÜR). The tense of this verb is crucial to understanding the psalm; it implies that the psalm is a response to a specific divine act. YHWH has "advised" the psalmist, thereby protecting him from death, and now the psalmist praises him.
• The discourse marker yes (אַף) governs the whole clause and expresses affirmation: "The information referred to in a sentence (or sentences) y [here = v. 7b], affirms the information referred to in an immediately preceding sentence [here = v. 7a]."
• Throughout the night (לֵילוֹת) is probably a frame-setter. "In poetry לֵילוֹת sometimes seems to mean parts of the night, nocturnal hours. The Septuagint translates לֵילוֹת here as a singular, "night" (νυκτός), as do most modern translations (cf. NRSVue, NJPS, CEB, NEB, NIV, NLT, ESV).
• Virtually all of the modern European translations consulted translate the qatal verb יִסְּרוּנִי in v. 7b as a present-tense verb: "instructs" (NIV, NLT, ESV, NRSVue, NASB, CSB, cf. NET, CEB, GNT, NJPS, KJV, LUT, HFA, NGÜ, ELB, GNB, ZÜR; exception: EÜ). Interestingly, even the translations that translate the qatal verb "advised me" (יְעָצָנִי) in the a-line as a past-tense verb translate the qatal verb יִסְּרוּנִי in the b-line as present tense (e.g., NJPS, NEB, LUT, NGÜ, ELB, ZÜR). This approach seems inconsistent. Perhaps some of these translations have misanalyzed the qatal verb in v. 7b as a yiqtol verb. Or, more likely, they are influenced by the plural adverbial לֵילוֹת—"at night" or "throughout the night." But a past-tense interpretation of the clause can still work with this adverbial: "throughout the night, my kidneys instructed me." As Khan notes, "The interval of time expressed by the perfective may be of considerable duration. The crucial feature of a past perfective qaṭal is not the length of the interval of time but rather the fact that this interval is temporally bounded." The past-perfective interpretation makes better sense in light of the parallel past-tense verb יְעָצָנִי.
• The subject in v. 7b, translated variously as "heart" (ESV, NIV, NLT), "mind" (NASB95, cf. CEB), and "conscience" (NJPS, GNT, HCSB), is, literally, kidneys (כִּלְיוֹת). A person's "kidneys" figuratively represent the "seat of a person's emotions and devotion to God, created by God, and hidden to everyone but God himself." As Maio explains, "In Hebrew tradition, they were considered to be the most important internal organs along with the heart. In the Old Testament most frequently the kidneys are associated with the most inner stirrings of emotional life. But they are also viewed as the seat of the secret thoughts of the human; they are used as an omen metaphor, as a metaphor for moral discernment, for reflection and inspiration. This field of tension in metaphoric usage is resolved under the conception of the kidneys as life center. In the Old Testament the kidneys thus are primarily used as metaphor for the core of the person, for the area of greatest vulnerability." In light of the parallel line—"YHWH, who has advised me"—"my kidneys instruct me at night" might refer to YHWH communicating to the psalmist in dreams (cf. 2 Sam 28:6). Or perhaps it refers to some internal deliberation, interpreted as a revelation from God. See, for example, the similar passage in the Kirta Epic: "Yaṣṣubu also returned to the palace, where his inner self instructed him (w ywsrnn . ggnh): Go to your father, Yaṣṣubu, go to your father and speak..." Poetically, the mention of a body part here in v. 7 forms a poetic parallel with the body parts in v. 9 (see Poetic Structure: similar beginnings). The mention of kidneys might also allude to the Ancient Near Eastern practice of "extispicy" (the examination of animal entrails for divine messages). This practice usually involved the examination of the liver, but sometimes it included the kidneys as well. Whereas others look to animal kidneys for divine guidance, the psalmist looks to YHWH, who guides him directly, through his own "kidneys."

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v. 8

Hebrew	Verse	English
שִׁוִּ֬יתִי יְהוָ֣ה לְנֶגְדִּ֣י תָמִ֑יד	8a	I have placed YHWH before me always;
כִּ֥י מִֽ֝ימִינִ֗י בַּל־אֶמּֽוֹט׃	8b	because he is at my right side, I will not be shaken.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

I have placed YHWH before me as my trusted adviser; I will always seek his counsel. Because he is at my right side, where he will always advise me and protect me, I will not be affected by difficult circumstances and shaken from my position of stability.

Notes

• Summary 
• Notes

In v. 8, the psalmist describes how he is committed to always trusting YHWH for advice, and he claims that, with YHWH at his side, advising him and protecting him, he will never succumb to disaster.

• People who advise a king stand "before" the king, in his presence (cf. 1 Kgs 12:6, 8). An especially trusted adviser might even stand at the king's right side (cf. 1 Kgs 2:19). By placing YHWH before him always, at his right side, the psalmist commits to always relying on YHWH for advice.
• The כִּי in v. 8 is usually interpreted and translated as a causal conjunction: because (כִּי) he is at my right hand" (ESV, KJV, NRSVue, CSB, NET, cf. NIV, NLT, CEB). One issue with this interpretation is that it results in the somewhat unusual situation of a verbless clause without an explicit subject: "because [he is] at my right side." We would normally expect a subject, e.g., *כִּי הוּא מִימִינִי*, or a copula, e.g., *כִּי יִהְיֶה מִימִינִי*. Nevertheless, as Jöuon and Muraoka note, in nominal clauses, "the pronoun is sometimes only implied." A good example is the כִּי clause in 2 Chr 16:10: "for he was in a rage with him (כִּי־בְזַעַף עִמֹּו) because of this."

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v. 9

Hebrew	Verse	English
לָכֵ֤ן ׀ שָׂמַ֣ח לִ֭בִּי וַיָּ֣גֶל כְּבֵדִ֑י	9a	Therefore, my heart rejoices, and my liver is glad.
אַף־בְּ֝שָׂרִ֗י יִשְׁכֹּ֥ן לָבֶֽטַח׃	9b	What's more, my body will dwell securely.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Therefore, convinced of YHWH's constant protection, my heart rejoices, and my liver, the seat of my emotions, is glad. What's more, not only will my internal, emotional self experience a state of well-being, but my body too will dwell securely.

Notes

• Summary 
• Notes

In v. 9, the psalmist expresses joyful confidence at the thought of YHWH's continued protection. With YHWH at his side, his whole person – body and soul – will experience well-being.

• The discourse marker therefore (לָכֵן) in v. 9 introduces vv. 9–11 as a conclusion based on vv. 7–8. Because YHWH, who has protected the psalmist (v. 7), will continue to protect him "always" (v. 8), the psalmist concludes that he will experience YHWH's protection forever (vv. 9–11).
• In v. 9, the psalmist explicitly describes his emotional state: "rejoices... is glad..." SDBH defines both words as: "state in which humans and deities feel and show great joy" (SDBH). The word "securely" at the end of the verse also suggests "confidence... without fear" (SDBH). The reason for his joy and confidence is stated in vv. 7–8 and vv. 10–11.
• The qatal verb rejoices (שָׂמַח) is stative, describing a "state in which humans and deities feel and show great joy." The following wayyiqtol verb is glad (וַיָּגֶל), which also describes a "state in which humans and deities feel and show great joy" (SDBH), continues the verbal semantics of the previous verb.
• There are several cases in the Masoretic Text where the phrase "my glory" (כְּבוֹדִי) is poetically parallel to words like "soul" (נֶפֶשׁ) (Gen 49:6; Ps 7:6) and "heart" (לֵב) (Pss 57:8; 108:2) and appears to refer to the "self" (see also Ps 30:13). Some scholars see this as a figurative extension of the word "glory" (כָּבוֹד). SDBH, for example, defines the usage as follows: "literally: glory; hence: = the inner person of a human being ◄ as the glory and pride of that individual" (SDBH). But others have argued that, in these cases, the text should be revocalized to כָּבֵד: liver. Three arguments support this conclusion. First, in Genesis 49:6, where the MT has "my glory" (כְּבֹדִי), the Septuagint has "my liver" (τὰ ἥπατά μου) (= כְּבֵדִי). If this early (third-century BC) exegetical tradition is correct, then it provides a case in which the Masoretic vocalization of כבדי as כְּבֹדִי (“my glory”) is secondary and the text should instead be read as כְּבֵדִי (“my liver”). Second, in Psalm 16:9, several medieval Hebrew manuscripts read כבד, without the waw. This spelling, which could very well be the earlier spelling, fits with the revocalization to כְּבֵדִי (“my liver”). Third, the meaning “my liver” (כְּבֵדִי), a reference to the “self,” fits well in the context of Psalm 16. Several body parts, including internal organs, are mentioned in the immediate context: “my kidneys” (v. 7b), “my right hand” (v. 8b), “my heart” (v. 9a), “my body” (v. 9b). Furthermore, if there is a poetic allusion to the Ancient Near Eastern practice of “extispicy” (examining animal entrails for divine messages; see note on v. 7), then a reference to the “liver” would be appropriate, since the liver was the most important organ involved in this practice. Therefore, we conclude with Waltke: "The best solution is to emend the text to כְּבֵדִי ('my liver'), supposing that when the early use of liver to designate emotions in Canaanite literature was lost, its textual tradition came to be vocalized as כָּבוֹד." In this context, "liver" (like "heart" and "kidneys") describes the "seat of human emotion" (DCH).
• In v. 9, what's more (אַף) marks the clause in v. 9b as a noteworthy addition. The first half of the verse is about the psalmist's internal, emotional well-being, while the second half of the verse, introduced with אַף, is about his physical well-being. Not only will his heart and his liver be glad, but, what's more, his body will dwell securely. This is the same word (אַף) which is glossed as "yes" in vv. 6–7. We have used a different gloss in v. 9 ("what's more") to represent the different function of אַף.
• The subject "my body" (בְּשָׂרִי) is fronted for marked focus. Not only my internal/emotional self (my heart and my liver), but, what's more, my body (my physical self) will dwell securely.
• The prepositional phrase לָבֶטַח expresses a qualitative relationship, i.e., "in security" >> securely. "To dwell securely" (שׁכן לָבֶטַח) is a common expression (cf. Deut 33:12, 28; Jer 23:6; 33:16; Prov 1:33).

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v. 10

Hebrew	Verse	English
כִּ֤י ׀ לֹא־תַעֲזֹ֣ב נַפְשִׁ֣י לִשְׁא֑וֹל	10a	For you will not abandon my life to Sheol;
לֹֽא־תִתֵּ֥ן חֲ֝סִידְךָ֗ לִרְא֥וֹת שָֽׁחַת׃	10b	you will not let your loyal one experience decay.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

For you will preserve my life forever! You will not abandon my life to the power of Sheol, the underworld; you will not let me, your loyal one, experience decay and rot in the grave.

Notes

• Summary 
• Notes

In v. 10, the psalmist continues to celebrate YHWH's protection, explaining the reason for his joyful confidence (cf. v. 9).

• The discourse marker "for" (כִּי) in v. 10 explains why the psalmist rejoices (v. 9aαβ) and why he expects his body to dwell securely (v. 9b). It is because YHWH will not abandon him (v. 10), but will show him the way to life (v. 11).
• The lamed preposition in the phrase לִשְׁאוֹל could indicate Sheol as the recipient of the psalmist's life; YHWH "hand's over" the psalmist to Sheol, releasing him to the power of Sheol. According to this interpretation, "Sheol" is personified (cf. Isa 5:14; 28:15, 18; Hab 2:5; Prov 1:12).
• Most modern translations and lexicons claim that the word שָׁחַת in this verse is a reference to "the grave" or "the pit." The word שַׁחַת often means "pit" (e.g., Pss 7:6; 35:7; 55:24; 94:13). That it means "pit" in this case is supported by the parallel term "Sheol," which is often juxtaposed with another word for "pit" (בּוֹר). On the other hand, the Septuagint translates this word with the abstract noun decay or "corruption" (διαφθορά): "the condition or state of rotting or decaying." This interpretation then becomes part of apostolic arguments regarding the resurrection of Jesus (see esp. Acts 2:25–32; cf. Acts 13:34–36). Some modern translations reflect this interpretation: "decay" (NIV, NASB, CSB), "corruption" (KJV, ESV). It could be that this meaning of the word שַׁחַת ("pit") is a metaphorical extension of its concrete sense: "pit >> corruption." It could also be that the word שַׁחַת in this verse is not the word "pit" that occurs elsewhere, but an identical-sounding word (a homonym) related to the root שׁחת ("be ruined, become corrupt"). By contrast, the word שַׁחַת in the sense of "pit" is probably related to the root שׁוּחַ—"to sink low." An analogy would be the form נַחַת, which is both a word for "rest" (from the root נוּחַ) and a word for "descent" (from the root נחת). The word שַׁחַת as "corruption" (from שׁחת) probably occurs in Job 17:14—"if I say to corruption, ‘You are my father,’ and to the worm, ‘My mother’ or ‘My sister’" (Job 17:14, NIV). The identification of שַׁחַת as "father" in Job 17:14 makes it clear that שַׁחַת is not the word for "pit," which is a feminine word, but the word for "corruption," which is masculine. Similarly, in Psalm 16:10, שָׁחַת is more likely the word for "corruption" (from שׁחת) than the word for "pit" (from שׁוּחַ). This meaning fits better with the verb "see" or experience (לִרְאֹות). As Waltke argues, "'To see' expresses the ideas of 'experiencing,' 'enduring,' 'proving,' and the like, and takes for its object a nom. indicative of state of the soul or of the body: e.g., to see death (Ps 88:48 [49]), to see trouble/evil (90:15; Jer 44:17), to see sorrow (Jer 20:18), to see famine (5:12), to see affliction (Lam 3:1). On the contrary, when indicating the idea of place (e.g., pit, grave, Sheol, gates of death, etc.), the Hebrew authors use a vb. of motion; e.g., to come (Job 5:26), to go (Isa 38:10; Eccl 9:10), to draw near (Ps 88:3 [4]; 107:18), to descend (Job 21:13), to fall (Ps 7:15 [16]; 57:7). The expression 'to go down to the pit' occurs 4× in the Psalter; 9× in Ezek; cf. Prov 1:12; Isa 38:18. In this case, the ancient versions, not modern lexicographers, have the better of the argument, and so does the NT." "Decay" (שַׁחַת), then, appears to be a poetic synonym (albeit more specific, or intensified) for "death" (מָּוֶת).

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v. 11

Hebrew	Verse	English
תּֽוֹדִיעֵנִי֮ אֹ֤רַח חַ֫יִּ֥ים	11a	You will show me the way to life
שֹׂ֣בַע שְׂ֭מָחוֹת אֶת־פָּנֶ֑יךָ	11b	– fullness of joy in your presence,
נְעִמ֖וֹת בִּימִינְךָ֣ נֶֽצַח׃	11c	delights in your right hand – forever.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Instead, you will preserve my life. You will continue to advise me and show me the way to life – you will make me experience fullness of joy in your presence, delights in your right hand – and you will do so forever.

Notes

• Summary 
• Notes

In v. 11, the psalmist continues to celebrate YHWH's protection, which will last forever. Rather than give him over to the power of death, YHWH will forever give the psalmist life, joy, and delight.

• Most modern translations analyze v. 11 as three separate clauses. E.g., ESV: "You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore" (cf. NJPS, NRSVue, CSB, KJV, NET, REB, LUT, ZÜR). According to this interpretation, the first clause is verbal, and the second and third clauses are verbless. Others interpret v. 11 as one long clause. E.g., Craigie: "You make me to know the path of life, the full rejoicing of your presence, the perpetual pleasantness by your right hand." According to this interpretation, the noun phrases in v. 11bc are in apposition to "the way to life" in v. 11a. YHWH will show the psalmist the way to life, i.e., fullness of joy in his presence and delights in his right hand. The word "forever" could either modify "delights" (so Jerome) or modify the clause as a whole: "You will show me... forever." The second of these two interpretations makes for stronger cohesion within the verse and fits better in the context.
• The "path of life" (אֹרַח חַיִּים) is the path to life, i.e., "the path that leads to life".
• The preposition אֶת, in the phrase אֶת־פְּנֵי, "indicates that a trajector x [here = abundant joy] is positioned in front of a landmark y [here = YHWH]". Most English translations have in your presence (ESV, NIV, NLT, NET, NJPS).
• The bet prepositional phrase in your right hand (בִּימִינְךָ) could either mean "at your right hand" (ESV, NIV, CSB; cf. LUT) or "in your right hand" (NASB, NJPS; cf. ELB, EÜ, ZÜR, HFA, NGÜ, GNB). According to the former, "delights" (נְעִמוֹת) are in YHWH's presence, next to him, at his right side. According to the latter, "delights" are said to be in (and, by implication, come from) YHWH's hand: "eternal happiness comes from your hand." This second interpretation – "in your right hand" – better explains the use of the bet preposition. For the interpretation "at your right hand," we might have expected the preposition lamed or עַל.
• Modern English translations render the verbal semantics of the yiqtol verb תּֽוֹדִיעֵנִי in one of three ways. (1) Present: "you show me" (NRSVue; cf. ESV, NIV, CSB, NET). (2) Past / Present Perfect: "you have shown me" (CEV); (3) Future: "you will show me" (NLT; cf. NASB, NJPS, NEB). The future-tense interpretation makes the most sense in the context. Instead of giving him over to death (v. 10), YHWH "will continue to point out to him the path of life (see v. 7)."

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Legends

Grammatical diagram

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

Bibliography

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Footnotes

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