English Standard Version
I bless the LORD who gives me counsel; in the night also my heart instructs me.
King James Bible
I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
American Standard Version
I will bless Jehovah, who hath given me counsel; Yea, my heart instructeth me in the night seasons.
I will bless the Lord, who hath given me understanding: moreover my reins also have corrected me even till night.
English Revised Version
I will bless the LORD, who hath given me counsel: yea, my reins instruct me in the night seasons.
Webster's Bible Translation
I will bless the LORD, who hath given me counsel: my reins also instruct me in the night season.
Psalm 16:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Psalm 16:10 : May God preserve him (which He is able to do as being אל, the Almighty, able to do all things), who has no other refuge in which he has hidden and will hide but Him. This short introit is excepted from the parallelism; so far therefore it is monostichic, - a sigh expressing everything in few words. And the emphatic pronunciation שׁמרני shāmereni harmonises with it; for it is to be read thus, just as in Psalm 86:2; Psalm 119:167 shāmerah (cf. on Isaiah 38:14 עשׁקה), according to the express testimony of the Masora.
(Note: The Masora observes גרשין בספרא ב, i.e., twice in the Psalter שׁמרה is in the imperative, the o being displaced by Gaja (Metheg) and changed into aa, vid., Baer, Torath Emeth p. 22f. In spite of this the grammarians are not agreed as to the pronunciation of the imperative and infinitive forms when so pointed. Luzzatto, like Lonzano, reads it shŏmereni.)
The text of the next two verses (so it appears) needs to be improved in two respects. The reading אמרתּ as addressed to the soul (Targ.), cf. Lamentations 3:24., is opposed by the absence of any mention of the thing addressed. It rests upon a misconception of the defective form of writing, אמרתּ (Ges. 44, rem. 4). Hitzig and Ewald (190, d) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic (אמרת or אמרת), lies at the bottom of the form. And it does really seem as though the frequent occurrence of this defective form (ידעת equals ידעתי Psalm 140:13; Job 42:2, בנית equals בניתי 1 Kings 8:48, עשׂית equals עשׂיתי Ezekiel 16:59, cf. 2 Kings 18:20, אמרת now pointed אמרת, with Isaiah 36:5) has its occasion at least in some such cutting away of the i, peculiar to the language of the common people; although, if David wrote it so, אמרת is not intended to be read otherwise than it is in Psalm 31:15; Psalm 140:7.
(Note: Pinsker's view (Einleit. S. 100-102), who considers פּעלתּ to have sprung from פּללת as the primary form of the 1 pers. sing., from which then came פּלתּי and later still פּלתּי, is untenable according to the history of the language.)
First of all David gives expression to his confession of Jahve, to whom he submits himself unconditionally, and whom he sets above everything else without exception. Since the suffix of אדני (properly domini mei equals domine mi, Genesis 18:3, cf. Psalm 19:2), which has become mostly lost sight of in the usage of the language, now and then retains its original meaning, as it does indisputably in Psalm 35:23, it is certainly to be rendered also here: "Thou art my Lord" and not "Thou art the Lord." The emphasis lies expressly on the "my." It is the unreserved and joyous feeling of dependence (more that of the little child, than of the servant), which is expressed in this first confession. For, as the second clause of the confession says: Jahve, who is his Lord, is also his benefactor, yea even his highest good. The preposition על frequently introduces that which extends beyond something else, Genesis 48:22 (cf. Psalm 89:8; Psalm 95:3), and to this passage may be added Genesis 31:50; Genesis 32:12; Exodus 35:22; Numbers 31:8; Deuteronomy 19:9; Deuteronomy 22:6, the one thing being above, or co-ordinate with, the other. So also here: "my good, i.e., whatever makes me truly happy, is not above Thee," i.e., in addition to Thee, beside Thee; according to the sense it is equivalent to out of Thee or without Thee (as the Targ., Symm., and Jerome render it), Thou alone, without exception, art my good. In connection with this rendering of the על, the בּל (poetic, and contracted from בּלי), which is unknown to the literature before David's time, presents no difficulty. As in Proverbs 23:7 it is short for בּל־תּהיה. Hengstenberg remarks, "Just as Thou art the Lord! is the response of the soul to the words I am the Lord thy God (Exodus 20:2), so Thou only art my salvation! is the response to Thou shalt have no other gods beside Me (על־פּני)." The psalmist knows no fountain of true happiness but Jahve, in Him he possesses all, his treasure is in Heaven.
Such is his confession to Jahve. But he also has those on earth to whom he makes confession. Transposing the w we read:
ולקדושׁים אשׁר בּארץ
המּה אדּירי כל־חפצי־בם׃
While Diestel's alteration: "to the saints, who are in his land, he makes himself glorious, and all his delight is in them," is altogether strange to this verse: the above transfer of the Waw
(Note: Approved by Kamphausen and by the critic in the Liter. Blatt of the Allgem. Kirchen-Zeitung 1864 S. 107.)
suffices to remove its difficulties, and that in a way quite in accordance with the connection. Now it is clear, that לקדושׁים, as has been supposed by some, is the dative governed by אמרתּי, the influence of which is thus carried forward; it is clear what is meant by the addition אשׁר בארץ, which distinguishes the object of his affection here below from the One above, who is incomparably the highest; it is clear, as to what המּה defines, whereas otherwise this purely descriptive relative clause אשׁר בּארץ המּה (which von Ortenberg transposes into אשׁר ארצה בהמּה) appears to be useless and surprises one both on account of its redundancy (since המה is superfluous, cf. e.g., 2 Samuel 7:9; 2 Samuel 2:18) and on account of its arrangement of the words (an arrangement, which is usual in connection with a negative construction, Deuteronomy 20:15; 2 Chronicles 8:7, cf. Genesis 9:3; Ezekiel 12:10); it is clear, in what sense אדירי alternates with קדושׁים, since it is not those who are accounted by the world as אדיריס on account of their worldly power and possessions (Psalm 136:18, 2 Chronicles 23:20), but the holy, prized by him as being also glorious, partakers of higher glory and worthy of higher honour; and moreover, this corrected arrangement of the verse harmonises with the Michtam character of the Psalm. The thought thus obtained, is the thought one expected (love to God and love to His saints), and the one which one is also obliged to wring from the text as we have it, either by translating with De Welte, Maurer, Dietrich and others: "the saints who are in the land, they are the excellent in whom I have all my delight," - a Waw apodoseos, with which one could only be satisfied if it were והמּה (cf. 2 Samuel 15:34) - or: "the saints who are in the land and the glorious-all my delight is in them." By both these interpretations, ל would be the exponent of the nom. absol. which is elsewhere detached and placed at the beginning of a sentence, and this l of reference (Ew. 310, a) is really common to every style (Numbers 18:8; Isaiah 32:1; Ecclesiastes 9:4); whereas the ל understood of the fellowship in which he stands when thus making confession to Jahve: associating myself with the saints (Hengst.), with (von Lengerke), among the saints (Hupf., Thenius), would be a preposition most liable to be misapprehended, and makes Psalm 16:3 a cumbersome appendage of Psalm 16:2. But if l be taken as the Lamed of reference then the elliptical construct ואדּירי, to which הארץ ought to be supplied, remains a stumbling-block not to be easily set aside. For such an isolation of the connecting form from its genitive cannot be shown to be syntactically possible in Hebrew (vid., on 2 Kings 9:17, Thenius, and Keil); nor are we compelled to suppose in this instance what cannot be proved elsewhere, since כל־חפצי־בם is, without any harshness, subordinate to ואדירי as a genitival notion (Ges. 116, 3). And still in connection with the reading ואדירי, both the formation of the sentence which, beginning with ל, leads one to expect an apodosis, and the relation of Psalm 16:3 to Psalm 16:2, according to which the central point of the declaration must lie just within כל־חפצי־בם, are opposed to this rendering of the words ואדירי כל־חפצי־כם.
Thus, therefore, we come back to the above easy improvement of the text. קושׁים are those in whom the will of Jahve concerning Israel, that it should be a holy nation (Exodus 19:6; Deuteronomy 7:6), has been fulfilled, viz., the living members of the ecclesia sanctorum in this world (for there is also one in the other world, Psalm 89:6). Glory, δόξα, is the outward manifestation of holiness. It is ordained of God for the sanctified (cf. Romans 8:30), whose moral nobility is now for the present veiled under the menial form of the עני; and in the eyes of David they already possess it. His spiritual vision pierces through the outward form of the servant. His verdict is like the verdict of God, who is his all in all. The saints, and they only, are the excellent to him. His whole delight is centred in them, all his respect and affection is given to them. The congregation of the saints is his Chephzibah, Isaiah 62:4 (cf. 2 Kings 21:1).
Treasury of Scripture Knowledge
By day the LORD commands his steadfast love, and at night his song is with me, a prayer to the God of my life.
when I remember you upon my bed, and meditate on you in the watches of the night;
You guide me with your counsel, and afterward you will receive me to glory.
I said, "Let me remember my song in the night; let me meditate in my heart." Then my spirit made a diligent search:
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