Psalm 16:6
Parallel Verses
English Standard Version
The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance.

King James Bible
The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

American Standard Version
The lines are fallen unto me in pleasant places; Yea, I have a goodly heritage.

Douay-Rheims Bible
The lines are fallen unto me in goodly places: for my inheritance is goodly to me.

English Revised Version
The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

Webster's Bible Translation
The lines have fallen to me in pleasant places; yes, I have a goodly heritage.

Psalm 16:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff. have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in 2 Samuel 19:28; cf. רכל, רכיל). Instead בּלשׁנו we have על־לּשׁנו (with Dag. in the second ל, in order that it may be read with emphasis and not slurred over),

(Note: Vid., the rule for this orthophonic Dag. in the Luther. Zeitschrift, 1863, S. 413.)

because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Psalm 16:4; Psalm 50:16; Ezekiel 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Exodus 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre equals effari, is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה "to bear reproach" (Psalm 69:8). It means (since נשׁא is just as much tollere as ferre) to bring reproach on any one, or load any one with reproach. Reproach is a burden which is more easily put on than cast off; audacter calumniare, semper aliquid haeret.

In Psalm 15:4 the interpretation "he is little in his own eyes, despised," of which Hupfeld, rejecting it, says that Hitzig has picked it up out of the dust, is to be retained. Even the Targ., Saad., Aben-Ezra, Kimchi, Urbino (in his Grammar, אהל מועד) take נבזה בעיניו together, even though explaining it differently, and it is accordingly accented by Baer נמאס נבזה בּע יניו (Mahpach, Asla Legarme, Rebia magnum).

(Note: The usual accentuation בּעיניו נמאס נבזה forcibly separates בעיניו from נבזה to which according to its position it belongs. And Heidenheim's accentuation נבזה בעיניו נמאס is to be rejected on accentuological grounds, because of two like distinctives the second has always a less distinctive value than the first. We are consequently only left to the one given above. The MSS vary.)

God exalts him who is קטן בּעיניו, 1 Samuel 15:17. David, when he brought up the ark of his God, could not sufficiently degrade himself (נקל), and appeared שׁפל בּעניו, 2 Samuel 6:22. This lowliness, which David also confesses in Psalm 131:1-3, is noted here and throughout the whole of the Old Testament, e.g., Isaiah 57:15, as a condition of being well-pleasing before God; just as it is in reality the chief of all virtues. On the other hand, it is mostly translated either, according to the usual accentuation, with which the Beth of בעיניו is dageshed: the reprobate is despised in his eyes (Rashi, Hupf.), or in accordance with the above accentuation: despised in his eyes is the reprobate (Maurer, Hengst., Olsh., Luzzatto); but this would say but little, and be badly expressed. For the placing together of two participles without an article, and moreover of similar meaning, with the design of the one being taken as subject and the other as predicate, is to be repudiated simply on the ground of style; and the difference among expositors shows how equivocal the expression is.

On the other hand, when we translate it: "despicable is he in his own eyes, worthy to be despised" (Ges. 134, 1), we can appeal to Psalm 14:1, where השׁהיתוּ is intensified just in the same way by התעיבוּ, as נבזה is here by נמאס; cf. also Genesis 30:31; Job 31:23; Isaiah 43:4. The antithesis of Psalm 15:4 to Psalm 15:4 is also thus fully met: he himself seems to himself unworthy of any respect, whereas he constantly shows respect to others; and the standard by which he judges is the fear of God. His own fear of Jahve is manifest from the self-denying strictness with which he performs his vows. This sense of נשׁבּע להרע is entirely misapprehended when it is rendered: he swears to his neighbour (רע equals רע), which ought to be לרענוּ, or: he swears to the wicked (and keeps to what he has thus solemnly promised), which ought to be לרע; for to what purpose would be the omission of the elision of the article, which is extremely rarely (Psalm 36:6) not attended to in the classic style of the period before the Exile? The words have reference to Leviticus 5:4 : if any one swear, thoughtlessly pronouncing להרע או להיטיב, to do evil or to do good, etc. The subject spoken of is oaths which are forgotten, and the forgetting of which must be atoned for by an asham, whether the nature of the oath be something unpleasant and injurious, or agreeable and profitable, to the person making the vow. The retrospective reference of להרע to the subject is self-evident; for to injure another is indeed a sin, the vowing and performance of which, not its omission, would require to be expiated. On להרע equals להרע vid., Ges. 67, rem. 6. The hypothetical antecedent (cf. e.g., 2 Kings 5:13) is followed by ולא ימר is an apodosis. The verb המיר is native to the law of vows, which, if any one has vowed an animal in sacrifice, forbids both changing it for its money value (החליף) and exchanging it for another, be it טוב ברע או־רע בּטוב, Leviticus 27:10, Leviticus 27:33. The psalmist of course does not use these words in the technical sense in which they are used in the Law. Swearing includes making a vow, and לא ימר disavows not merely any exchanging of that which was solemnly promised, but also any alteration of that which was sworn: he does not misuse the name of God in anywise, לשּׁוא.

In Psalm 15:5 the psalmist also has a passage of the Tra before his mind, viz., Leviticus 25:37, cf. Exodus 22:24; Deuteronomy 23:20; Ezekiel 18:8. נתן בּנשׁך signifies to give a thing away in order to take usury (נשׁך( yrusu ekat ot r from נשׁך to bite, δάκνειν) for it. The receiver or demander of interest is משּׁיך, the one who pays interest נשׁוּך, the interest itself נשׁך. The trait of character described in Psalm 15:5 also recalls the language of the Mosaic law: שׁחד לא לקח, the prohibition Exodus 23:8; Deuteronomy 16:19; and על־נקי, the curse Deuteronomy 27:25 : on account of the innocent, i.e., against him, to condemn him. Whether it be as a loan or as a gift, he gives without conditions, and if he attain the dignity of a judge he is proof against bribery, especially with reference to the destruction of the innocent. And now instead of closing in conformity with the description of character already given: such a man shall dwell, etc., the concluding sentence takes a different form, moulded in accordance with the spiritual meaning of the opening question: he who doeth these things shall never be moved (ימּוט fut. Niph.), he stands fast, being upheld by Jahve, hidden in His fellowship; nothing from without, no misfortune, can cause his overthrow.

Psalm 16:6 Parallel Commentaries

Treasury of Scripture Knowledge

The lines

Psalm 78:55 He cast out the heathen also before them, and divided them an inheritance by line...

Amos 7:17 Therefore thus said the LORD; Your wife shall be an harlot in the city, and your sons and your daughters shall fall by the sword...

in pleasant

Psalm 21:1-3 The king shall joy in your strength, O LORD; and in your salvation how greatly shall he rejoice!...

Hebrews 12:2 Looking to Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame...

I have

Jeremiah 3:19 But I said, How shall I put you among the children, and give you a pleasant land, a goodly heritage of the hosts of nations? and I said...

John 20:17 Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father...

Romans 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him...

1 Corinthians 3:21-23 Therefore let no man glory in men. For all things are yours...

Ephesians 1:18 The eyes of your understanding being enlightened; that you may know what is the hope of his calling...

Philippians 2:9-11 Why God also has highly exalted him, and given him a name which is above every name...

2 Timothy 2:12 If we suffer, we shall also reign with him: if we deny him, he also will deny us:

Revelation 3:21 To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Cross References
Psalm 78:55
He drove out nations before them; he apportioned them for a possession and settled the tribes of Israel in their tents.

Jeremiah 3:19
"'I said, How I would set you among my sons, and give you a pleasant land, a heritage most beautiful of all nations. And I thought you would call me, My Father, and would not turn from following me.

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