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Selected Verse: Psalms 16:1 - King James

Verse	Translation	Text
Ps 16:1	King James	Michtam of David. Preserve me, O God: for in thee do I put my trust.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Act 2:25) and Paul (Act 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [Pe1 1:11]. (Psa 16:1-11) Preserve me, &c.--keep or watch over my interests. in thee . . . I . . . trust--as one seeking shelter from pressing danger.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Act 2:25) and Paul (Act 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [Pe1 1:11]. (Psa 16:1-11)

Preserve me, &c.--keep or watch over my interests.

in thee . . . I . . . trust--as one seeking shelter from pressing danger.

Notes on the Bible, by Albert Barnes, [1834]
Preserve me, O God - Keep me; guard me; save me. This language implies that there was imminent danger of some kind - perhaps, as the subsequent part of the psalm would seem to indicate, danger of death. See Psa 16:8-10. The idea here is, that God was able to preserve him from the impending danger, and that he might hope he would do it. For in thee do I put my trust - That is, my hope is in thee. He had no other reliance than God; but he had confidence in him - he felt assured that there was safety there.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Michtam Michtam, "a prayer," or "meditation." See Psalms 56, 57, 59, 60. trust (See Scofield) - (Psa 2:12).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Psa 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 Psa 86:2; Psa 119:167 shāmerah (cf. on Isa 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. Lam 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 = ידעתי Psa 140:13; Job 42:2, בנית = בניתי Kg1 8:48, עשׂית = עשׂיתי Eze 16:59, cf. Kg2 18:20, אמרת now pointed אמרת, with Isa 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 Psa 31:15; Psa 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 = domine mi, Gen 18:3, cf. Psa 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 Psa 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, Gen 48:22 (cf. Psa 89:8; Psa 95:3), and to this passage may be added Gen 31:50; Gen 32:12; Exo 35:22; Num 31:8; Deu 19:9; Deu 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 Pro 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 (Exo 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., Sa2 7:9; Sa2 2:18) and on account of its arrangement of the words (an arrangement, which is usual in connection with a negative construction, Deu 20:15; Ch2 8:7, cf. Gen 9:3; Eze 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 (Psa 136:18, Ch2 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. Sa2 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 (Num 18:8; Isa 32:1; Ecc 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 Psa 16:3 a cumbersome appendage of Psa 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 Kg2 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 Psa 16:3 to Psa 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 (Exo 19:6; Deu 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, Psa 89:6). Glory, δόξα, is the outward manifestation of holiness. It is ordained of God for the sanctified (cf. Rom 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, Isa 62:4 (cf. Kg2 21:1).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Preserve me, O God: for in thee do I put my trust - On the mode of interpretation which I have hinted at above, I consider this a prayer of the man Christ Jesus on his entering on his great atoning work, particularly his passion in the garden of Gethsemane. In that passion, Jesus Christ most evidently speaks as man; and with the strictest propriety, as it was the manhood, not the Godhead, that was engaged in the suffering. שמרני shomreni, keep me - preserve, sustain, this feeble humanity, now about to bear the load of that punishment due to the whole of the human race. For in thee, חסיתי chasithi, have I hoped. No human fortitude, or animal courage, can avail in my circumstances. These are no common sufferings; they are not of a natural kind; they are not proportioned to the strength of a human body, or the energy of a human spirit; and my immaculate humanity, which is subjected to these sufferings, must be dissolved by them, if not upheld by thee, the strong God. It is worthy of remark, that our Lord here uses the term, אל El, which signifies the strong God, an expression remarkably suited to the frailty of that human nature, which was now entering upon its vicarious sufferings. It will be seen with what admirable propriety the Messiah varies the appellations of the Divine Being in this address; a circumstance which no translation without paraphrase can express.

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¹ Michtam of David. Preserve me, O God: for in thee do I put my trust.
² O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;
³ But to the saints that are in the earth, and to the excellent, in whom is all my delight.
⁴ Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
⁵ The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.
⁶ The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
⁷ I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
⁸ I have set the LORD always before me: because he is at my right hand, I shall not be moved.
⁹ Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
¹⁰ For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
¹¹ Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

¹¹ Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

² Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

¹⁰ For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

³⁵ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

²⁵ For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

⁹ The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:

⁸ I have set the LORD always before me: because he is at my right hand, I shall not be moved.
⁹ Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
¹⁰ For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

¹² Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

¹ Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah.

⁴ Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

³⁰ Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

⁶ For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?

⁶ For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.

⁶ And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

² O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;

³ But to the saints that are in the earth, and to the excellent, in whom is all my delight.

¹⁷ And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?

² O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;

³ But to the saints that are in the earth, and to the excellent, in whom is all my delight.

⁴ For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.

¹ Behold, a king shall reign in righteousness, and princes shall rule in judgment.

⁸ And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever.

³⁴ But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.

²⁰ And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the high gate into the king's house, and set the king upon the throne of the kingdom.

¹⁸ And slew famous kings: for his mercy endureth for ever:

¹⁰ Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.

³ Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

⁷ As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which were not of Israel,

¹⁵ Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

¹⁸ And there were three sons of Zeruiah there, Joab, and Abishai, and Asahel: and Asahel was as light of foot as a wild roe.

⁹ And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.

² I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

⁷ For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.

⁶ If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:

⁹ If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:

⁸ And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.

²² And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.

¹² And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

⁵⁰ If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

³ For the LORD is a great God, and a great King above all gods.

⁸ O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?

²² Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

²³ Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.

² Day unto day uttereth speech, and night unto night sheweth knowledge.

³ And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

⁷ O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.

¹⁵ My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.

⁵ I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

²⁰ Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?

⁵⁹ For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

⁴⁸ And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:

² I know that thou canst do every thing, and that no thought can be withholden from thee.

¹³ Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.

²⁴ The LORD is my portion, saith my soul; therefore will I hope in him.

¹⁴ Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me.

¹⁶⁷ My soul hath kept thy testimonies; and I love them exceedingly.

² Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.

¹⁰ For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.