Psalm 16:11
Parallel Verses
English Standard Version
You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.

King James Bible
Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

American Standard Version
Thou wilt show me the path of life: In thy presence is fulness of joy; In thy right hand there are pleasures for evermore.

Douay-Rheims Bible
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.

English Revised Version
Thou wilt shew me the path of life: in thy presence is fulness of joy; in thy right hand there are pleasures for evermore.

Webster's Bible Translation
Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand are pleasures for evermore.

Psalm 16:11 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 16:11 Parallel Commentaries

Treasury of Scripture Knowledge

path

Psalm 21:4 He asked life of you, and you gave it him, even length of days for ever and ever.

Proverbs 2:19 None that go to her return again, neither take they hold of the paths of life.

Proverbs 4:18 But the path of the just is as the shining light, that shines more and more to the perfect day.

Proverbs 5:6 Lest you should ponder the path of life, her ways are moveable, that you can not know them.

Proverbs 12:28 In the way of righteousness is life: and in the pathway thereof there is no death.

Isaiah 2:3 And many people shall go and say, Come you, and let us go up to the mountain of the LORD, to the house of the God of Jacob...

Matthew 7:14 Because strait is the gate, and narrow is the way, which leads to life, and few there be that find it.

Romans 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you...

1 Peter 1:21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

in thy

Psalm 17:15 As for me, I will behold your face in righteousness: I shall be satisfied, when I awake, with your likeness.

Psalm 21:5,6 His glory is great in your salvation: honor and majesty have you laid on him...

Matthew 5:8 Blessed are the pure in heart: for they shall see God.

Acts 2:28 You have made known to me the ways of life; you shall make me full of joy with your countenance.

1 Corinthians 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

2 Corinthians 4:17 For our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory;

Ephesians 3:19 And to know the love of Christ, which passes knowledge, that you might be filled with all the fullness of God.

1 John 3:2 Beloved, now are we the sons of God, and it does not yet appear what we shall be: but we know that, when he shall appear...

Jude 1:24 Now to him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,

Revelation 7:15-17 Therefore are they before the throne of God, and serve him day and night in his temple...

Revelation 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God gives them light...

at thy

Mark 16:19 So then after the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God.

Acts 7:56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject to him.

pleasures

Psalm 36:8 They shall be abundantly satisfied with the fatness of your house; and you shall make them drink of the river of your pleasures.

Matthew 25:33,46 And he shall set the sheep on his right hand, but the goats on the left...

Cross References
Matthew 7:14
For the gate is narrow and the way is hard that leads to life, and those who find it are few.

Job 36:11
If they listen and serve him, they complete their days in prosperity, and their years in pleasantness.

Psalm 11:7
For the LORD is righteous; he loves righteous deeds; the upright shall behold his face.

Psalm 17:15
As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness.

Psalm 21:6
For you make him most blessed forever; you make him glad with the joy of your presence.

Psalm 36:7
How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings.

Psalm 36:8
They feast on the abundance of your house, and you give them drink from the river of your delights.

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