Psalm 16:10
Parallel Verses
English Standard Version
For you will not abandon my soul to Sheol, or let your holy one see corruption.

King James Bible
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

American Standard Version
For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption.

Douay-Rheims Bible
Because thou wilt not leave my soul in hell; nor wilt then give thy holy one to see corruption.

English Revised Version
For thou wilt not leave my soul to Sheol; neither wilt thou suffer thine holy one to see corruption.

Webster's Bible Translation
For thou wilt not leave my soul in hell; neither wilt thou suffer thy Holy One to see corruption.

Psalm 16:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

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. Psalm 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), Isaiah 48:14. This Psalm 16:4 forms a perfect antithesis to Psalm 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 Exodus 23:13; Hosea 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), Psalm 147:3; Job 9:28. The thought is similar to 1 Timothy 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. Isaiah 42:8; Isaiah 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, Psalm 106:20; Jeremiah 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, Exodus 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. Hosea 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Psalm 10:18; Psalm 17:14; Psalm 80:14.

In Psalm 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, Exodus 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 (Leviticus 6:10) and מגה (1 Samuel 1:4) are identical; and parallel passages like Psalm 142:6 show what חלקי means when applied to Jahve. According to Psalm 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, Numbers 18:20, and the gifts consecrated to Jahve were to be their food, Deuteronomy 10:9; Deuteronomy 18:1. But nevertheless all Israel is βασίλειον ἱεράτευμα, Exodus 19:6, towards which even קדושׁים and אדרים in Psalm 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 Psalm 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 equals תּומך, somewhat like יוסיף, Isaiah 29:4; Isaiah 38:5; Ecclesiastes 1:18, equals 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, 2 Kings 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 Deuteronomy 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 Psalm 16:6.

Psalm 16:10 Parallel Commentaries

Treasury of Scripture Knowledge

my

Psalm 9:17 The wicked shall be turned into hell, and all the nations that forget God.

Psalm 49:15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.

Psalm 139:8 If I ascend up into heaven, you are there: if I make my bed in hell, behold, you are there.

Leviticus 19:28 You shall not make any cuttings in your flesh for the dead, nor print any marks on you: I am the LORD.

Numbers 6:6 All the days that he separates himself to the LORD he shall come at no dead body.

Deuteronomy 32:22 For a fire is kindled in my anger, and shall burn to the lowest hell, and shall consume the earth with her increase...

Job 11:8 It is as high as heaven; what can you do? deeper than hell; what can you know?

Proverbs 15:11 Hell and destruction are before the LORD: how much more then the hearts of the children of men?

Proverbs 27:20 Hell and destruction are never full; so the eyes of man are never satisfied.

Isaiah 5:14 Therefore hell has enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp...

Isaiah 14:9 Hell from beneath is moved for you to meet you at your coming: it stirs up the dead for you, even all the chief ones of the earth...

Amos 9:2 Though they dig into hell, there shall my hand take them; though they climb up to heaven, there will I bring them down:

Luke 16:23 And in hell he lift up his eyes, being in torments, and sees Abraham afar off, and Lazarus in his bosom.

Acts 3:15 And killed the Prince of life, whom God has raised from the dead; whereof we are witnesses.

1 Corinthians 15:55 O death, where is your sting? O grave, where is your victory?

Revelation 1:18 I am he that lives, and was dead; and, behold, I am alive for ever more, Amen; and have the keys of hell and of death.

Revelation 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them...

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 [] the [invisible place] and the Hebrew [sheol], to ask, seek, the place and state of those who are out of the way, and to be sought for.

neither

Acts 2:27-31 Because you will not leave my soul in hell, neither will you suffer your Holy One to see corruption...

Acts 13:35-38 Why he said also in another psalm, You shall not suffer your Holy One to see corruption...

1 Corinthians 15:42,50-54 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption...

thine

Daniel 9:24 Seventy weeks are determined on your people and on your holy city, to finish the transgression, and to make an end of sins...

Luke 1:35 And the angel answered and said to her, The Holy Ghost shall come on you, and the power of the Highest shall overshadow you...

Luke 4:34 Saying, Let us alone; what have we to do with you, you Jesus of Nazareth? are you come to destroy us? I know you who you are...

Acts 3:14 But you denied the Holy One and the Just, and desired a murderer to be granted to you;

Cross References
Luke 24:44
Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled."

John 2:22
When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

Acts 13:35
Therefore he says also in another psalm, "'You will not let your Holy One see corruption.'

Psalm 49:9
that he should live on forever and never see the pit.

Psalm 49:15
But God will ransom my soul from the power of Sheol, for he will receive me. Selah

Psalm 86:13
For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol.

Jonah 2:6
at the roots of the mountains. I went down to the land whose bars closed upon me forever; yet you brought up my life from the pit, O LORD my God.

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