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Selected Verse: Psalms 16:9 - Strong Concordance

Verse	Translation	Text
Ps 16:9	Strong Concordance	Therefore my heart [03820] is glad [08055], and my glory [03519] rejoiceth [01523]: my flesh [01320] also shall rest [07931] in hope [0983].
	King James	Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

Summary Of Commentaries Associated With The Selected Verse

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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]
glory--as heart (Psa 7:5), for self. In Act 2:26, after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God. flesh--If taken as opposed to soul (Psa 16:10), it may mean the body; otherwise, the whole person (compare Psa 63:1; Psa 84:2). rest in hope--(compare Margin).

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

glory--as heart (Psa 7:5), for self. In Act 2:26, after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God.

flesh--If taken as opposed to soul (Psa 16:10), it may mean the body; otherwise, the whole person (compare Psa 63:1; Psa 84:2).

rest in hope--(compare Margin).

Notes on the Bible, by Albert Barnes, [1834]
Therefore my heart is glad - In view of this fact, that my confidence is in God alone, and my belief that he is my Protector and Friend. See the notes at Act 2:26. And my glory rejoiceth - The Septuagint translate this, "my tongue," and this translation is followed by Peter in his quotation of the passage in Act 2:26. See the notes at that passage. The meaning here is, that whatever there was in him that was honorable, dignified, or glorious - all the faculties of his soul, as well as his heart - had occasion to rejoice in God. His whole nature - his undying soul - his exalted powers as he was made by God - all - all, found cause of exultation in the favor and friendship of God. The heart - the uuderstanding - the imagination - the whole immortal soul, found occasion for joy in God. My flesh also - My body. Or, it may mean, his whole person, he himself, though the direct allusion is to the body considered as lying in the grave, Psa 16:10. The language is such as one would use of himself when he reflected on his own death, and it is equivalent to saying, "I myself, when I am dead, shall rest in hope; my soul will not be left to abide in the gloomy place of the dead; nor will my body remain permanently in the grave under the power of corruption. In reference to my soul and my body - my whole nature - I shall descend to the grave in the hope of a future life." Shall rest - Margin, "dwell confidently." The Hebrew is literally "shall dwell in confidence" or hope. The word here rendered "shall rest" means properly to let oneself down; to lie down, Num 9:17; Exo 24:16; then, to lay oneself down, to lie down, as, for example, a lion lying down, Deu 33:20; or a people in tents, Num 24:2; and hence, to rest, to take rest, Jdg 5:17; and then to abide, to dwell. Gesenius, Lexicon. Perhaps the sense here is that of "lying down," considered as lying in the grave, and the expression is equivalent to saying, "When I die I shall lie down in the grave in hope or confidence, not in despair. I shall expect to rise and live again." In hope - The word used here means "trust, confidence, security." It is the opposite of despair. As used here, it would refer to a state of mind in which there was an expectation of living again, as distinguished from that state of mind in which it was felt that the grave was the end of man. What is particularly to be remarked here is, that this trust or confidence extended to the "flesh" as well as to the "soul;" and the language is such as would be naturally used by one who believed in the resurrection of the body. Language of this kind occurs elsewhere in the Old Testament, showing that the doctrine of the resurrection of the body was one to which the sacred writers were not strangers, and that although the doctrine was not as explicitly and formally stated in the Old Testament as in the New, yet that it was a doctrine which had been at some time communicated to man. See Isa 26:19, note; Dan 12:2, note. As applicable to David, the language used here is expressive of his belief that "he" would rise again, or would not perish in the grave when his body died; as applicable to the Messiah, as applied by Peter Act 2:26, it means that when "he" should die it would be with the hope and expectation of being raised again without seeing corruption. The language is such as to be applicable to both cases; and, in regard to the interpretation of the "language," it makes no difference whether it was supposed that the resurrection would occur before the body should moulder back to dust, or whether it would occur at a much more remote period, and long after it had gone to decay. In either case it would be true that it was laid in the grave "in hope."

Notes on the Bible, by Albert Barnes, [1834]

Therefore my heart is glad - In view of this fact, that my confidence is in God alone, and my belief that he is my Protector and Friend. See the notes at Act 2:26.

And my glory rejoiceth - The Septuagint translate this, "my tongue," and this translation is followed by Peter in his quotation of the passage in Act 2:26. See the notes at that passage. The meaning here is, that whatever there was in him that was honorable, dignified, or glorious - all the faculties of his soul, as well as his heart - had occasion to rejoice in God. His whole nature - his undying soul - his exalted powers as he was made by God - all - all, found cause of exultation in the favor and friendship of God. The heart - the uuderstanding - the imagination - the whole immortal soul, found occasion for joy in God.

My flesh also - My body. Or, it may mean, his whole person, he himself, though the direct allusion is to the body considered as lying in the grave, Psa 16:10. The language is such as one would use of himself when he reflected on his own death, and it is equivalent to saying, "I myself, when I am dead, shall rest in hope; my soul will not be left to abide in the gloomy place of the dead; nor will my body remain permanently in the grave under the power of corruption. In reference to my soul and my body - my whole nature - I shall descend to the grave in the hope of a future life."

Shall rest - Margin, "dwell confidently." The Hebrew is literally "shall dwell in confidence" or hope. The word here rendered "shall rest" means properly to let oneself down; to lie down, Num 9:17; Exo 24:16; then, to lay oneself down, to lie down, as, for example, a lion lying down, Deu 33:20; or a people in tents, Num 24:2; and hence, to rest, to take rest, Jdg 5:17; and then to abide, to dwell. Gesenius, Lexicon. Perhaps the sense here is that of "lying down," considered as lying in the grave, and the expression is equivalent to saying, "When I die I shall lie down in the grave in hope or confidence, not in despair. I shall expect to rise and live again."

In hope - The word used here means "trust, confidence, security." It is the opposite of despair. As used here, it would refer to a state of mind in which there was an expectation of living again, as distinguished from that state of mind in which it was felt that the grave was the end of man. What is particularly to be remarked here is, that this trust or confidence extended to the "flesh" as well as to the "soul;" and the language is such as would be naturally used by one who believed in the resurrection of the body. Language of this kind occurs elsewhere in the Old Testament, showing that the doctrine of the resurrection of the body was one to which the sacred writers were not strangers, and that although the doctrine was not as explicitly and formally stated in the Old Testament as in the New, yet that it was a doctrine which had been at some time communicated to man. See Isa 26:19, note; Dan 12:2, note. As applicable to David, the language used here is expressive of his belief that "he" would rise again, or would not perish in the grave when his body died; as applicable to the Messiah, as applied by Peter Act 2:26, it means that when "he" should die it would be with the hope and expectation of being raised again without seeing corruption. The language is such as to be applicable to both cases; and, in regard to the interpretation of the "language," it makes no difference whether it was supposed that the resurrection would occur before the body should moulder back to dust, or whether it would occur at a much more remote period, and long after it had gone to decay. In either case it would be true that it was laid in the grave "in hope."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
thy flesh The 16th Psalm is a prediction of the resurrection of the King. As a prophet David understood that, not at His first advent, but at some time subsequent to His death and resurrection Messiah would assume the Davidic throne. See (Act 2:25-31); (Luk 1:32); (Luk 1:33); (Act 15:13-17). See "Davidic Covenant," (See Scofield) - (Sa2 7:14); "Kingdom (Old Testament)," (See Scofield) - (Zac 12:8). See Psalm 22, next in order of the Messianic Psalms.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Thus then, as this concluding strophe, as it were like seven rays of light, affirms, he has the most blessed prospect before him, without any need to fear death. Because Jahve is thus near at hand to help him, his heart becomes joyful (שׂמח) and his glory, i.e., his soul (vid., on Psa 7:6) rejoices, the joy breaking forth in rejoicing, as the fut. consec. affirms. There is no passage of Scripture that so closely resembles this as Th1 5:23. לב is πνεῦμα (νοῦς), כבוד, ψυχή (vid., Psychol. S. 98; tr. p. 119), בּשׂר (according to its primary meaning, attrectabile, that which is frail), σῶμα. The ἀμέμπτως τηρηθῆναι which the apostle in the above passage desires for his readers in respect of all three parts of their being, David here expresses as a confident expectation; for אף implies that he also hopes for his body that which he hopes for his spirit-life centred in the heart, and for his soul raised to dignity both by the work of creation and of grace. He looks death calmly and triumphantly in the face, even his flesh shall dwell or lie securely, viz., without being seized with trembling at its approaching corruption. David's hope rests on this conclusion: it is impossible for the man, who, in appropriating faith and actual experience, calls God his own, to fall into the hands of death. For Psa 16:10 shows, that what is here thought of in connection with שׁכן לבטח, dwelling in safety under the divine protection (Deu 33:12, Deu 33:28, cf. Pro 3:24), is preservation from death. שׁחת is rendered by the lxx διαφθορά, as though it came from שׁחת διαφθείρειν, as perhaps it may do in Job 17:14. But in Psa 7:16 the lxx has βόθρος, which is the more correct: prop. a sinking in, from שׁוּח to sink, to be sunk, like נחת from נוּח, רחת from רוּח. To leave to the unseen world (עזב prop. to loosen, let go) is equivalent to abandoning one to it, so that he becomes its prey. Psa 16:10 - where to see the grave (Psa 49:10), equivalent to, to succumb to the state of the grave, i.e., death (Psa 89:49; Luk 2:26; Joh 8:51) is the opposite of "seeing life," i.e., experiencing and enjoying it (Ecc 9:9, Joh 3:36), the sense of sight being used as the noblest of the senses to denote the sensus communis, i.e., the common sense lying at the basis of all feeling and perception, and figuratively of all active and passive experience (Psychol. S. 234; tr. p. 276) - shows, that what is said here is not intended of an abandonment by which, having once come under the power of death, there is no coming forth again (Bttcher). It is therefore the hope of not dying, that is expressed by David in Psa 16:10. for by חסידך David means himself. According to Norzi, the Spanish MSS have חסידיך with the Masoretic note יתיר יוד, and the lxx, Targ., and Syriac translate, and the Talmud and Midrash interpret it, in accordance with this Ker. There is no ground for the reading חסידיך, and it is also opposed by the personal form of expression surrounding it. (Note: Most MSS and the best, which have no distinction of Ker and Chethb here, read חסידך, as also the Biblia Ven. 1521, the Spanish Polyglott and other older printed copies. Those MSS which give חסידיך (without any Ker), on the other hand, scarcely come under consideration.) The positive expression of hope in Psa 16:11 comes as a companion to the negative just expressed: Thou wilt grant me to experience (הודיע, is used, as usual, of the presentation of a knowledge, which concerns the whole man and not his understanding merely) ארח חיּים, the path of life, i.e., the path to life (cf. Pro 5:6; Pro 2:19 with ib. Psa 10:17; Mat 7:14); but not so that it is conceived of as at the final goal, but as leading slowly and gradually onwards to life; חיּים in the most manifold sense, as, e.g., in Psa 36:10; Deu 30:15 : life from God, with God, and in God, the living God; the opposite of death, as the manifestation of God's wrath and banishment from Him. That his body shall not die is only the external and visible phase of that which David hopes for himself; on its inward, unseen side it is a living, inwrought of God in the whole man, which in its continuance is a walking in the divine life. The second part of Psa 16:11, which consists of two members, describes this life with which he solaces himself. According to the accentuation, - which marks חיים with Olewejored not with Rebia magnum or Pazer, - שׂבע שׂמחות is not a second object dependent upon תּודיעני, but the subject of a substantival clause: a satisfying fulness of joy is את־פּניך, with Thy countenance, i.e., connected with and naturally produced by beholding Thy face (את preposition of fellowship, as in Psa 21:7; 140:14); for joy is light, and God's countenance, or doxa, is the light of lights. And every kind of pleasurable things, נעמות, He holds in His right hand, extending them to His saints - a gift which lasts for ever; נצח equivalent to לנצח. נצח, from the primary notion of conspicuous brightness, is duration extending beyond all else - an expression for לעולם, which David has probably coined, for it appears for the first time in the Davidic Psalms. Pleasures are in Thy right hand continually - God's right hand is never empty, His fulness is inexhaustible. The apostolic application of this Psalm (Act 2:29-32; Act 13:35-37) is based on the considerations that David's hope of not coming under the power of death was not realised in David himself, as is at once clear, to the unlimited extent in which it is expressed in the Psalm; but that it is fulfilled in Jesus, who has not been left to Hades and whose flesh did not see corruption; and that consequently the words of the Psalm are a prophecy of David concerning Jesus, the Christ, who was promised as the heir to his throne, and whom, by reason of the promise, he had prophetically before his mind. If we look into the Psalm, we see that David, in his mode of expression, bases that hope simply upon his relation to Jahve, the ever-living One. That it has been granted to him in particular, to express this hope which is based upon the mystic relation of the חסיד to Jahve in such language, - a hope which the issue of Jesus' life has sealed by an historical fulfilment, - is to be explained from the relation, according to the promise, in which David stands to his seed, the Christ and Holy One of God, who appeared in the person of Jesus. David, the anointed of God, looking upon himself as in Jahve, the God who has given the promise, becomes the prophet of Christ; but this is only indirectly, for he speaks of himself, and what he says has also been fulfilled in his own person. But this fulfilment is not limited to the condition, that he did not succumb to any peril that threatened his life so long as the kingship would have perished with him, and that, when he died, the kingship nevertheless remained (Hofmann); nor, that he was secured against all danger of death until he had accomplished his life's mission, until he had fulfilled the vocation assigned to him in the history of the plan of redemption (Kurtz) - the hope which he cherishes for himself personally has found a fulfilment which far exceeds this. After his hope has found in Christ its full realisation in accordance with the history of the plan of redemption, it receives through Christ its personal realisation for himself also. For what he says, extends on the one hand far beyond himself, and therefore refers prophetically to Christ: in decachordo Psalterio - as Jerome boldly expresses it - ab inferis suscitat resurgentem. But on the other hand that which is predicted comes back upon himself, to raise him also from death and Hades to the beholding of God. Verus justitiae sol - says Sontag in his Tituli Psalmorum, 1687 - e sepulcro resurrexit, στήλη seu lapis sepulcralis a monumento devolutus, arcus triumphalis erectus, victoria ab hominibus reportata. En vobis Michtam! En Evangelium! -

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Thus then, as this concluding strophe, as it were like seven rays of light, affirms, he has the most blessed prospect before him, without any need to fear death. Because Jahve is thus near at hand to help him, his heart becomes joyful (שׂמח) and his glory, i.e., his soul (vid., on Psa 7:6) rejoices, the joy breaking forth in rejoicing, as the fut. consec. affirms. There is no passage of Scripture that so closely resembles this as Th1 5:23. לב is πνεῦμα (νοῦς), כבוד, ψυχή (vid., Psychol. S. 98; tr. p. 119), בּשׂר (according to its primary meaning, attrectabile, that which is frail), σῶμα. The ἀμέμπτως τηρηθῆναι which the apostle in the above passage desires for his readers in respect of all three parts of their being, David here expresses as a confident expectation; for אף implies that he also hopes for his body that which he hopes for his spirit-life centred in the heart, and for his soul raised to dignity both by the work of creation and of grace. He looks death calmly and triumphantly in the face, even his flesh shall dwell or lie securely, viz., without being seized with trembling at its approaching corruption. David's hope rests on this conclusion: it is impossible for the man, who, in appropriating faith and actual experience, calls God his own, to fall into the hands of death. For Psa 16:10 shows, that what is here thought of in connection with שׁכן לבטח, dwelling in safety under the divine protection (Deu 33:12, Deu 33:28, cf. Pro 3:24), is preservation from death. שׁחת is rendered by the lxx διαφθορά, as though it came from שׁחת διαφθείρειν, as perhaps it may do in Job 17:14. But in Psa 7:16 the lxx has βόθρος, which is the more correct: prop. a sinking in, from שׁוּח to sink, to be sunk, like נחת from נוּח, רחת from רוּח. To leave to the unseen world (עזב prop. to loosen, let go) is equivalent to abandoning one to it, so that he becomes its prey. Psa 16:10 - where to see the grave (Psa 49:10), equivalent to, to succumb to the state of the grave, i.e., death (Psa 89:49; Luk 2:26; Joh 8:51) is the opposite of "seeing life," i.e., experiencing and enjoying it (Ecc 9:9, Joh 3:36), the sense of sight being used as the noblest of the senses to denote the sensus communis, i.e., the common sense lying at the basis of all feeling and perception, and figuratively of all active and passive experience (Psychol. S. 234; tr. p. 276) - shows, that what is said here is not intended of an abandonment by which, having once come under the power of death, there is no coming forth again (Bttcher). It is therefore the hope of not dying, that is expressed by David in Psa 16:10. for by חסידך David means himself. According to Norzi, the Spanish MSS have חסידיך with the Masoretic note יתיר יוד, and the lxx, Targ., and Syriac translate, and the Talmud and Midrash interpret it, in accordance with this Ker. There is no ground for the reading חסידיך, and it is also opposed by the personal form of expression surrounding it.

(Note: Most MSS and the best, which have no distinction of Ker and Chethb here, read חסידך, as also the Biblia Ven. 1521, the Spanish Polyglott and other older printed copies. Those MSS which give חסידיך (without any Ker), on the other hand, scarcely come under consideration.)

The positive expression of hope in Psa 16:11 comes as a companion to the negative just expressed: Thou wilt grant me to experience (הודיע, is used, as usual, of the presentation of a knowledge, which concerns the whole man and not his understanding merely) ארח חיּים, the path of life, i.e., the path to life (cf. Pro 5:6; Pro 2:19 with ib. Psa 10:17; Mat 7:14); but not so that it is conceived of as at the final goal, but as leading slowly and gradually onwards to life; חיּים in the most manifold sense, as, e.g., in Psa 36:10; Deu 30:15 : life from God, with God, and in God, the living God; the opposite of death, as the manifestation of God's wrath and banishment from Him. That his body shall not die is only the external and visible phase of that which David hopes for himself; on its inward, unseen side it is a living, inwrought of God in the whole man, which in its continuance is a walking in the divine life. The second part of Psa 16:11, which consists of two members, describes this life with which he solaces himself. According to the accentuation, - which marks חיים with Olewejored not with Rebia magnum or Pazer, - שׂבע שׂמחות is not a second object dependent upon תּודיעני, but the subject of a substantival clause: a satisfying fulness of joy is את־פּניך, with Thy countenance, i.e., connected with and naturally produced by beholding Thy face (את preposition of fellowship, as in Psa 21:7; 140:14); for joy is light, and God's countenance, or doxa, is the light of lights. And every kind of pleasurable things, נעמות, He holds in His right hand, extending them to His saints - a gift which lasts for ever; נצח equivalent to לנצח. נצח, from the primary notion of conspicuous brightness, is duration extending beyond all else - an expression for לעולם, which David has probably coined, for it appears for the first time in the Davidic Psalms. Pleasures are in Thy right hand continually - God's right hand is never empty, His fulness is inexhaustible.

The apostolic application of this Psalm (Act 2:29-32; Act 13:35-37) is based on the considerations that David's hope of not coming under the power of death was not realised in David himself, as is at once clear, to the unlimited extent in which it is expressed in the Psalm; but that it is fulfilled in Jesus, who has not been left to Hades and whose flesh did not see corruption; and that consequently the words of the Psalm are a prophecy of David concerning Jesus, the Christ, who was promised as the heir to his throne, and whom, by reason of the promise, he had prophetically before his mind. If we look into the Psalm, we see that David, in his mode of expression, bases that hope simply upon his relation to Jahve, the ever-living One. That it has been granted to him in particular, to express this hope which is based upon the mystic relation of the חסיד to Jahve in such language, - a hope which the issue of Jesus' life has sealed by an historical fulfilment, - is to be explained from the relation, according to the promise, in which David stands to his seed, the Christ and Holy One of God, who appeared in the person of Jesus. David, the anointed of God, looking upon himself as in Jahve, the God who has given the promise, becomes the prophet of Christ; but this is only indirectly, for he speaks of himself, and what he says has also been fulfilled in his own person. But this fulfilment is not limited to the condition, that he did not succumb to any peril that threatened his life so long as the kingship would have perished with him, and that, when he died, the kingship nevertheless remained (Hofmann); nor, that he was secured against all danger of death until he had accomplished his life's mission, until he had fulfilled the vocation assigned to him in the history of the plan of redemption (Kurtz) - the hope which he cherishes for himself personally has found a fulfilment which far exceeds this. After his hope has found in Christ its full realisation in accordance with the history of the plan of redemption, it receives through Christ its personal realisation for himself also. For what he says, extends on the one hand far beyond himself, and therefore refers prophetically to Christ: in decachordo Psalterio - as Jerome boldly expresses it - ab inferis suscitat resurgentem. But on the other hand that which is predicted comes back upon himself, to raise him also from death and Hades to the beholding of God. Verus justitiae sol - says Sontag in his Tituli Psalmorum, 1687 - e sepulcro resurrexit, στήλη seu lapis sepulcralis a monumento devolutus, arcus triumphalis erectus, victoria ab hominibus reportata. En vobis Michtam! En Evangelium! -

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
My glory - My tongue, which is a man's glory and privilege, above all other living creatures. Rejoiceth - Declares my inward joy. For this word signifies not so much eternal joy, as the outward demonstrations of it. My flesh - My body shall quietly rest in the grave. Shall rest - in confident assurance of its incorruption there, and of its resurrection to an immortal life: the flesh or body is in itself, but a dead lump of clay; yet hope is here ascribed to it figuratively, as it is to the brute creatures, Rom 8:19.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Therefore my heart is glad - Unutterably happy in God; always full of the Divine presence; because whatsoever I do pleaseth him. The man Christ Jesus must be constantly in communion with God, because he was without spot and blemish. My glory rejoiceth - My tongue, so called by the Hebrews, (see Psa 57:8; Psa 30:12), because it was bestowed on us to glorify God, and because it is our glory, being the instrument of expressing our thoughts by words. See Dodd. But soul bids as fair to be the meaning. See the notes on Act 2:25, etc. My flesh also shall rest in hope - There is no sense in which these and the following words can be spoken of David. Jesus, even on the cross, and breathing out his soul with his life, saw that his rest in the grave would be very short: just a sufficiency of time to prove the reality of his death, but not long enough to produce corruption; and this is well argued by St. Peter, Act 2:31.

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² My soul [05315] longeth [03700], yea, even fainteth [03615] for the courts [02691] of the LORD [03068]: my heart [03820] and my flesh [01320] crieth out [07442] for the living [02416] God [0410].

¹ A Psalm [04210] of David [01732], when he was in the wilderness [04057] of Judah [03063]. O God [0430], thou art my God [0410]; early will I seek [07836] thee: my soul [05315] thirsteth [06770] for thee, my flesh [01320] longeth [03642] for thee in a dry [06723] and thirsty [05889] land [0776], where no [01097] water [04325] is;

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

²⁶ Therefore [1223] [5124] did [2165] my [3450] heart [2588] rejoice [2165], and [2532] my [3450] tongue [1100] was glad [21]; moreover [1161] [2089] also [2532] my [3450] flesh [4561] shall rest [2681] in [1909] hope [1680]:

⁵ Let the enemy [0341] persecute [07291] my soul [05315], and take [05381] it; yea, let him tread down [07429] my life [02416] upon the earth [0776], and lay [07931] mine honour [03519] in the dust [06083]. Selah [05542].

² And many [07227] of them that sleep [03463] in the dust [06083] of the earth [0127] shall awake [06974], some to everlasting [05769] life [02416], and some to shame [02781] and everlasting [05769] contempt [01860].

¹⁹ Thy dead [04191] men shall live [02421], together with my dead body [05038] shall they arise [06965]. Awake [06974] and sing [07442], ye that dwell [07931] in dust [06083]: for thy dew [02919] is as the dew [02919] of herbs [0219], and the earth [0776] shall cast out [05307] the dead [07496].

¹⁷ Gilead [01568] abode [07931] beyond [05676] Jordan [03383]: and why did Dan [01835] remain [01481] in ships [0591]? Asher [0836] continued [03427] on the sea [03220] shore [02348], and abode [07931] in his breaches [04664].

² And Balaam [01109] lifted up [05375] his eyes [05869], and he saw [07200] Israel [03478] abiding [07931] in his tents according to their tribes [07626]; and the spirit [07307] of God [0430] came upon him.

²⁰ And of Gad [01410] he said [0559], Blessed [01288] be he that enlargeth [07337] Gad [01410]: he dwelleth [07931] as a lion [03833], and teareth [02963] the arm [02220] with [0637] the crown of the head [06936].

¹⁶ And the glory [03519] of the LORD [03068] abode [07931] upon mount [02022] Sinai [05514], and the cloud [06051] covered [03680] it six [08337] days [03117]: and the seventh [07637] day [03117] he called [07121] unto Moses [04872] out of the midst [08432] of the cloud [06051].

¹⁷ And when [06310] the cloud [06051] was taken up [05927] from the tabernacle [0168], then after [0310] that the children [01121] of Israel [03478] journeyed [05265]: and in the place [04725] where the cloud [06051] abode [07931], there the children [01121] of Israel [03478] pitched their tents [02583].

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

⁸ In that day [03117] shall the LORD [03068] defend [01598] the inhabitants [03427] of Jerusalem [03389]; and he that is feeble [03782] among them at that day [03117] shall be as David [01732]; and the house [01004] of David [01732] shall be as God [0430], as the angel [04397] of the LORD [03068] before [06440] them.

¹⁴ I will be his father [01], and he shall be my son [01121]. If he commit iniquity [05753], I will chasten [03198] him with the rod [07626] of men [0582], and with the stripes [05061] of the children [01121] of men [0120]:

¹³ And [1161] after [3326] they had held [4601] their [846] peace [4601], James [2385] answered [611], saying [3004], Men [435] and brethren [80], hearken [191] unto me [3450]:
¹⁴ Simeon [4826] hath declared [1834] how [2531] God [2316] at the first [4412] did visit [1980] the Gentiles [1484], to take [2983] out of [1537] them a people [2992] for [1909] his [846] name [3686].
¹⁵ And [2532] to this [5129] agree [4856] the words [3056] of the prophets [4396]; as [2531] it is written [1125],
¹⁶ After [3326] this [5023] I will return [390], and [2532] will build again [456] the tabernacle [4633] of David [1138], which [3588] is fallen down [4098]; and [2532] I will build again [456] the ruins [2679] thereof [846], and [2532] I will set [461] it [846] up [461]:
¹⁷ That [3704] [302] the residue [2645] of men [444] might seek after [1567] the Lord [2962], and [2532] all [3956] the Gentiles [1484], upon [1909] whom [3739] my [3450] name [3686] is called [1941] [1909] [846], saith [3004] the Lord [2962], who [3588] doeth [4160] all [3956] these things [5023].

³³ And [2532] he shall reign [936] over [1909] the house [3624] of Jacob [2384] for [1519] ever [165]; and [2532] of his [846] kingdom [932] there shall be [2071] no [3756] end [5056].

³² He [3778] shall be [2071] great [3173], and [2532] shall be called [2564] the Son [5207] of the Highest [5310]: and [2532] the Lord [2962] God [2316] shall give [1325] unto him [846] the throne [2362] of his [846] father [3962] David [1138]:

²⁵ For [1063] David [1138] speaketh [3004] concerning [1519] him [846], I foresaw [4308] the Lord [2962] always [1223] [3956] before [1799] my [3450] face, for [3754] he is [2076] on [1537] my [3450] right hand [1188], that [3363] I should [4531] not [3363] be moved [4531]:
²⁶ Therefore [1223] [5124] did [2165] my [3450] heart [2588] rejoice [2165], and [2532] my [3450] tongue [1100] was glad [21]; moreover [1161] [2089] also [2532] my [3450] flesh [4561] shall rest [2681] in [1909] hope [1680]:
²⁷ Because [3754] thou wilt [1459] not [3756] leave [1459] my [3450] soul [5590] in [1519] hell [86], neither [3761] wilt thou suffer [1325] thine [4675] Holy One [3741] to see [1492] corruption [1312].
²⁸ Thou hast made known [1107] to me [3427] the ways [3598] of life [2222]; thou shalt make [4137] me [3165] full [4137] of joy [2167] with [3326] thy [4675] countenance [4383].
²⁹ Men [435] and brethren [80], let [2036] me [1832] freely [3326] [3954] speak [2036] unto [4314] you [5209] of [4012] the patriarch [3966] David [1138], that [3754] he is [5053] both [2532] dead [5053] and [2532] buried [2290], and [2532] his [846] sepulchre [3418] is [2076] with [1722] us [2254] unto [891] this [5026] day [2250].
³⁰ Therefore [3767] being [5225] a prophet [4396], and [2532] knowing [1492] that [3754] God [2316] had sworn [3660] with an oath [3727] to him [846], that of [1537] the fruit [2590] of his [846] loins [3751], according to [2596] the flesh [4561], he would raise up [450] Christ [5547] to sit [2523] on [1909] his [846] throne [2362];
³¹ He seeing this before [4275] spake [2980] of [4012] the resurrection [386] of Christ [5547], that [3754] his [846] soul [5590] was [2641] not [3756] left [2641] in [1519] hell [86], neither [3761] his [846] flesh [4561] did see [1492] corruption [1312].

³⁵ Wherefore [1352] he saith [3004] also [2532] in [1722] another [2087] psalm, Thou shalt [1325] not [3756] suffer [1325] thine [4675] Holy One [3741] to see [1492] corruption [1312].
³⁶ For [1063] [3303] David [1138], after he had served [5256] his own [2398] generation [1074] by the will [1012] of God [2316], fell on sleep [2837], and [2532] was laid [4369] unto [4314] his [846] fathers [3962], and [2532] saw [1492] corruption [1312]:
³⁷ But [1161] he, whom [3739] God [2316] raised again [1453], saw [1492] no [3756] corruption [1312].

²⁹ Men [435] and brethren [80], let [2036] me [1832] freely [3326] [3954] speak [2036] unto [4314] you [5209] of [4012] the patriarch [3966] David [1138], that [3754] he is [5053] both [2532] dead [5053] and [2532] buried [2290], and [2532] his [846] sepulchre [3418] is [2076] with [1722] us [2254] unto [891] this [5026] day [2250].
³⁰ Therefore [3767] being [5225] a prophet [4396], and [2532] knowing [1492] that [3754] God [2316] had sworn [3660] with an oath [3727] to him [846], that of [1537] the fruit [2590] of his [846] loins [3751], according to [2596] the flesh [4561], he would raise up [450] Christ [5547] to sit [2523] on [1909] his [846] throne [2362];
³¹ He seeing this before [4275] spake [2980] of [4012] the resurrection [386] of Christ [5547], that [3754] his [846] soul [5590] was [2641] not [3756] left [2641] in [1519] hell [86], neither [3761] his [846] flesh [4561] did see [1492] corruption [1312].
³² This [5126] Jesus [2424] hath [450] God [2316] raised up [450], whereof [3739] we [2249] all [3956] are [2070] witnesses [3144].

⁷ For the king [04428] trusteth [0982] in the LORD [03068], and through the mercy [02617] of the most High [05945] he shall not be moved [04131].

¹¹ Thou wilt shew [03045] me the path [0734] of life [02416]: in thy presence [06440] is fulness [07648] of joy [08057]; at thy right hand [03225] there are pleasures [05273] for evermore [05331].

¹⁵ See [07200], I have set [05414] before [06440] thee this day [03117] life [02416] and good [02896], and death [04194] and evil [07451];

¹⁰ O continue [04900] thy lovingkindness [02617] unto them that know [03045] thee; and thy righteousness [06666] to the upright [03477] in heart [03820].

¹⁴ Because [3754] strait [4728] is the gate [4439], and [2532] narrow [2346] is the way [3598], which [3588] leadeth [520] unto [1519] life [2222], and [2532] few [3641] there be [1526] that find [2147] it [846].

¹⁷ LORD [03068], thou hast heard [08085] the desire [08378] of the humble [06035]: thou wilt prepare [03559] their heart [03820], thou wilt cause thine ear [0241] to hear [07181]:

¹⁹ None that go [0935] unto her return again [07725], neither take they hold [05381] of the paths [0734] of life [02416].

⁶ Lest thou shouldest ponder [06424] the path [0734] of life [02416], her ways [04570] are moveable [05128], that thou canst not know [03045] them.

¹¹ Thou wilt shew [03045] me the path [0734] of life [02416]: in thy presence [06440] is fulness [07648] of joy [08057]; at thy right hand [03225] there are pleasures [05273] for evermore [05331].

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

³⁶ He that believeth [4100] on [1519] the Son [5207] hath [2192] everlasting [166] life [2222]: and [1161] he that believeth not [544] the Son [5207] shall [3700] not [3756] see [3700] life [2222]; but [235] the wrath [3709] of God [2316] abideth [3306] on [1909] him [846].

⁹ Live [02416] joyfully [07200] with the wife [0802] whom thou lovest [0157] all the days [03117] of the life [02416] of thy vanity [01892], which he hath given [05414] thee under the sun [08121], all the days [03117] of thy vanity [01892]: for that is thy portion [02506] in this life [02416], and in thy labour [05999] which thou takest [06001] under the sun [08121].

⁵¹ Verily [281], verily [281], I say [3004] unto you [5213], If [1437] a man [5100] keep [5083] my [1699] saying [3056], he shall [2334] never [3364] [1519] [165] see [2334] death [2288].

²⁶ And [2532] it was [2258] revealed [5537] unto him [846] by [5259] the Holy [40] Ghost [4151], that he should [1492] not [3361] see [1492] death [2288], before [4250] [2228] he had seen [1492] the Lord's [2962] Christ [5547].

⁴⁹ Lord [0136], where are thy former [07223] lovingkindnesses [02617], which thou swarest [07650] unto David [01732] in thy truth [0530]?

¹⁰ For he seeth [07200] that wise men [02450] die [04191], likewise [03162] the fool [03684] and the brutish person [01198] perish [06], and leave [05800] their wealth [02428] to others [0312].

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

¹⁶ His mischief [05999] shall return [07725] upon his own head [07218], and his violent [02555] dealing shall come down [03381] upon his own pate [06936].

¹⁴ I have said [07121] to corruption [07845], Thou art my father [01]: to the worm [07415], Thou art my mother [0517], and my sister [0269].

²⁴ When thou liest down [07901], thou shalt not be afraid [06342]: yea, thou shalt lie down [07901], and thy sleep [08142] shall be sweet [06149].

²⁸ Israel [03478] then shall dwell [07931] in safety [0983] alone [0910]: the fountain [05869] of Jacob [03290] shall be upon a land [0776] of corn [01715] and wine [08492]; also his heavens [08064] shall drop down [06201] dew [02919].

¹² And of Benjamin [01144] he said [0559], The beloved [03039] of the LORD [03068] shall dwell [07931] in safety [0983] by him; and the LORD shall cover [02653] him all the day [03117] long, and he shall dwell [07931] between his shoulders [03802].

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

²³ And [1161] the very [846] God [2316] of peace [1515] sanctify [37] you [5209] wholly [3651]; and [2532] I pray God your [5216] whole [3648] spirit [4151] and [2532] soul [5590] and [2532] body [4983] be preserved [5083] blameless [274] unto [1722] the coming [3952] of our [2257] Lord [2962] Jesus [2424] Christ [5547].

⁶ Arise [06965], O LORD [03068], in thine anger [0639], lift up [05375] thyself because of the rage [05678] of mine enemies [06887]: and awake [05782] for me to the judgment [04941] that thou hast commanded [06680].

¹⁹ For [1063] the earnest expectation [603] of the creature [2937] waiteth [553] for the manifestation [602] of the sons [5207] of God [2316].

³¹ He seeing this before [4275] spake [2980] of [4012] the resurrection [386] of Christ [5547], that [3754] his [846] soul [5590] was [2641] not [3756] left [2641] in [1519] hell [86], neither [3761] his [846] flesh [4561] did see [1492] corruption [1312].

¹² To the end that my glory [03519] may sing [02167] praise to thee, and not be silent [01826]. O LORD [03068] my God [0430], I will give thanks [03034] unto thee for ever [05769].

⁸ Awake up [05782], my glory [03519]; awake [05782], psaltery [05035] and harp [03658]: I myself will awake [05782] early [07837].