Thoughts From Psalm 16 (15, in the LXX)
By Jonathan Mitchell

(Translated from the Septuagint by Jonathan Mitchell)

An Inscription on, or for, a Pillar (or: Stone Slab) By, or, Pertaining to, David

1. Watch over, keep, guard, preserve, and maintain, me, O LORD (= Yahweh), because I set my expectation upon You! [cf Ps. 25:20-22]

This verse opens with a request for preservation and maintenance from Yahweh "watching over" the psalmist. We find the same verb used by Paul, in 2 Thes. 3:

3. But the Lord [= Yahweh or Christ] is (or: exists) continuously faithful (loyal; full of faith; allegiant), who will progressively establish (set you to stand fast and stable) and keep (guard; protect; preserve; maintain) you folks away from the malicious person (or: the unsound and unprofitable; the painful labor; the malignant situation).

He uses the same verb, in a different context, in 2 Tim. 1:12b,

"I have seen and thus absolutely know by Whom I have believed and now put my trust (or: in Whom I have relied and continue placing confidence), and I have been persuaded and am continuing convinced that He is able (He continues being powerful) to watch over, guard, protect and maintain - on into the midst and center of that specific Day - the deposit placed alongside of me (or: what is entrusted to my charge)."

And then in vs. 14 of that same chapter, he admonishes Timothy to:

"Watch over, guard, protect and maintain the beautiful deposit placed alongside [you] (or: the fine and excellent thing that is entrusted to [your] charge) through means of [the] set-apart Breath-effect (or: Holy Spirit) [that is] continuously inhabiting us (or: by a set-apart, sacred spirit: the one constantly making its home within us)."

We observe Judah employing this verb in Jude 24,

"Now in and by (or: with; to; for) Him being powerful and able to keep you intact, and to guard you folks from stumbling (or: keep you from tripping) and from harm, and then to stand (or: place) in the presence of His glory (or: down in sight of the manifestation of Him which calls forth praise and yields a good opinion and reputation; or: down in the center of a view of the assumed appearance which is Him),flawless and blameless (or: unblemished; without defect or stain), in extreme joy (in the center of a much-jumping exultation; in union with body-moving celebration)."

Now let us consider the noun, "expectation," in the final clause of vs. 1, above.

Paul speaks of expectation in Rom. 15:

12. And again, Isaiah is laying it out and saying, "There (or: He) will continue being The Root (or: the Sprout from the root) of Jesse, even the One habitually standing up (placing Himself back; raising Himself up) to continuously rule among (be Chief of; to repeatedly begin from) multitudes (ethnic groups; of nations; of Gentiles). Upon Him ethnic multitudes (nations; Gentiles) will continue placing their expectation (or: will be repeatedly hoping)." [Isa. 11:10]

13. So may the God of The Expectation (or: the God Who is this Expectation, and from the Hope) make you folks full of all Joy and Peace-of-the-Joining, centered in, in union with, and in the sphere of this result: to be constantly trusting and continually faithing-and-believing; leading into this result: to continually surround you with abundance within The Expectation (or: in union with this expectant hope) - within [the] power of a set-apart spirit (or: centered in Holy Spirit's ability and potentiality; or: in union with, and in the sphere of, a power and means of influence which is, and is from, a set-apart Breath-effect and a sacred attitude). [cf Eph. 1:12]

Then, we read in 1 Tim. 4:

10. for you see, into this [end] are we constantly working hard unto weariness, and (or, as ascensive: that is to say), we are continuously struggling in the contest (contending against opposition for the prize; [other MSS: being reproached]), because we have placed our expectation (or: set our expectant hope) and thus rely upon a living God (or: upon [the] living God), Who is (exists being) [the] Savior (Deliverer; Rescuer; Restorer to health and wholeness; Safe-keeper) of all human beings (all mankind; [cf Jn. 4:42]) - especially of believers (of folks full of faith and trust; of faithful ones)!

The point of making these connections, between Ps. 16 and these NT texts, is to demonstrate the unity of thought found both in the OT and in the NT. The understanding of what these thoughts and desires meant, as well as the environments of the requests, might differ, since the psalmist and the NT writers were living in different periods of Israel's history, and existed under different covenants. Yet, in both cases, they each had a living relationship with the Living God, and looked to Him with expectation for their preservation and maintenance. There is a continuity between the two covenants (e.g., it is the same olive tree, in Rom. 11:17, 24), but the arrangements are different. The NT letter to the Hebrews instructs us on this topic.

2. I said to the LORD (= Yahweh), "You, Yourself, are, and continue being, my Lord (Master; Owner), in that (or: because) You continue having no need of my goods (or: the excellent things, or good deeds, from me)."

The Hebrew text of vs. 1, above, reads differently than the LXX which we are presently considering. That text reads:

"Preserve me, O God (El), for in You I take refuge."

George A.F. Knight (The Daily Study Bible Series, Psalms, Vol. 1, 1982) suggests that this Psalm was written by a convert, from another nation (or: ethnic group) which used the same general term for their Supreme Being - that being the term, El (God), which Israel also used. Verse 2, here, would then be his pledge to serve Yahweh. Verse 3, below, would be speaking of the Israelites who had taken him into their religion, and what he had learned about Israel being chosen to be a covenant people for God.

However, the text of the LXX does not require this interpretation, for it uses the term LORD which is the standard word used by the LXX for the Name, Yahweh. Thus, vs. 2 may simply be an affirmation by an Israelite that Yahweh is his Lord and Master. Also, the second use of the word "Lord" could also mean Yahweh, just like the first use. Bullinger maintains that the Sopherim (ancient textual critics - cf Ginsburg's edition) changed this second term from Yahweh to Adonai.

3. For the set-apart folks (or: In these sacred people; By the hallowed things) - those within the midst of, and centered in, this, His Land (or: the earth from Him) - He has treated wonderfully, magnified, and displayed marvelously all the effects and results of His purposes, designs and wishes within them (or: in union with, and among, them).

The first phrase is in the dative case, and thus the optional prepositions: for; in; by. The designation, "the set-apart folks (etc.) refers to the Covenant people, Israel. The following phrase, set off by dashes, further explains who these people are: those within the midst of, and centered in, His Land.

Then, the following clause speaks of "these sacred people" and of what Yahweh has done for them. First it says that "He has treated [them] wonderfully," referring to God's actions on their behalf, from their liberation via the Exodus, to His provision during the wilderness wandering, and on through their history in His Land, up to the time in which our author is writing. This verb can also mean that He has "magnified" them. But we see the next rendering as the most important for all people, including non-Israelites: within Israel, and in union with them, "He has displayed marvelously ALL the effects and results of His Purposes, Designs and Wishes." This is why Jesus could, "beginning at Moses and all the prophets" expound unto them, "in ALL the Scriptures, the things concerning Himself" (Lu. 24:27). And this is why we study the OT writings.

4.[But] the weaknesses from, and among, them had been multiplied to the full, and their illnesses were caused to swarm and increase; then after these things (or: after that), they made haste, and hurried (or: were quick, or sent quickly) - yet by no means should, or would, I gather together [with them] or assemble their congregations of bloods (or: gatherings from spilled blood; or: = bloody meetings), neither should, or would, their names be mentioned by means of (or: through) my lips!

Israel had been given many blessings, and yet the records of their history demonstrate how often they strayed from following Yahweh and from keeping His Law. Yahweh had Moses address Israel about the potential of "committing whoredom," and sacrificing their children to Molech (Lev. 20:1-8; cf 2 Ki. 16:3; 17:16-17; Ps. 106:35; Isa. 1:21; 2:6). The history of the Christian church has likewise been spotted with blood and oppression. The results of those behaviors have also resulted in weakness and illness.

Nonetheless, the psalmist does not let all this deter him, and he affirms his relationship with Yahweh.

5. [The] LORD (= Yahweh) [is] the portion (or: allotted part and condition) of my inheritance, and of my cup (or: even from the content of my cup). "You, Yourself, are (exist being) the One progressively moving my inheritance for me, away from where it had been firmly put down, set and established (or: repeatedly restoring to me the enjoyment of my allotment; [cf Acts 3:21])."

6. Boundary lines have fallen to me, and for me, upon the best and most excellent places, and so it follows that my inheritance is (exists being) best to me, and most excellent for me.

He now proclaims that Yahweh is the portion and allotted condition of his inheritance... his cup... his allotment... the source of his boundary lines. These all speak of the same thing, and are allusions to the time when the Promised Land was being allotted among the Twelve Tribes. These things were representative of what Yahweh was to him. Verse 5a and verse 6 are affirmations of his life, his provision, his sustenance, and his environment. In 5b, he addresses Yahweh directly: "You, Yourself, are the One progressively moving my inheritance for me..." It was an act of restoration, into the enjoyment of his allotment. The present participle describing what Yahweh was progressively doing is from an alternate form, or cognate, of the verb "apokathistemi," from which we get the noun "apokatastasis," in Acts 3:21. Yahweh was moving his inheritance away from where it had been firmly put down, set and established. This would have been an upward move, just as where Israel had been placed down, and established, in Egypt, but through Moses had been moved up and away to Mt. Sinai, and then later, to Mt. Zion. So, in these verses, we see a "shadow of the good things to come" (Heb. 10:1).

The terms, "boundary lines," are in reference to the land of his inheritance. That inheritance, that portion and allotted condition, is in Yahweh (vs. 5), and that would be a "most excellent" place, and what is "best for him."

But in our next verse, he proclaims and explains even more:

7. "I will continuously bless the LORD (or: habitually speak goodness about [Yahweh]) - the One instructing me and causing me to understand. Yet, still further also, my kidneys (= the inner seats of my feelings and emotions) teach, train and discipline me, during and as long as (or: to the extent of; at; or: until; even to) night!

The first clause reminds us of Ps. 34:1, "I will repeatedly bless (speak goodness about) the LORD (= Yahweh) within the midst of every season, fertile moment, and suitable situation - the praise of Him [will continue] in my mouth through all times and situations." (LXX, JM)

The next clause affirms the source of his understanding - "the One" who is instructing him and is causing him to understand. How many today attribute instruction and understanding to God? This teaching is individual and intimate - it happens in his kidneys (considered by the ancient Jews to be the inner seats of feelings and emotions). Take note: feelings and emotions "teach, train and discipline." And this can happen during the night. Is he referring to dreams? Or are our emotions inwardly training us as we sleep? Recall the dreams of Pharoah and Nebuchadnezzar. In Ps. 17:3, we read:

"You assay (test, so as to find proof concerning) my heart (the core of me); You visit and watch over, to inspect and to guard, by night" (LXX, JM).

8. "I was constantly (or: kept on) seeing before me the LORD (= Yahweh), always within my sight and presence, and through all things, because He is (constantly exists being) at my right side, to the end that I would not be shaken, and could not at any point be driven to and fro, or caused to rock.

This first clause is amazing: the psalmist is aware of the Lord's presence with him. How many followers of Christ can say this of their lives - even being aware of the Spirit being within us; the Lord dwelling in us, His temple? This ability is due to the eyes of one's heart having been enlightened (Eph. 1:18). When we see Him, then we know that He is there - at our right hand - so that we "would not be shaken." Our inner or outer foes will not at any point be able to drive us to and fro, or cause us to rock (destabilize us).

9. "Because of (or: Through) this, my heart was made cheerful and glad, and was given a good disposition within a healthy frame of mind, and then my tongue was constantly (or: kept on) expressing extreme joy! Yet, still further also, my flesh will continue pitching its tent, and residing, upon expectation,

Seeing God everywhere, and within every situation, makes us aware of His presence. Being aware of His presence is the key to not being shaken by events or situations. This spiritual sight and awareness make our hearts cheerful and glad. They give us a good disposition and a healthy frame of mind, and then we are able to express our "extreme joy."

But we do not stop there, with this awareness. We also set up camp, and continue dwelling, on "expectation." We have come to know God, and this knowledge gives us an expectation that God will continue being God - in every situation. He is there for us - at our right hand; close enough to touch.

10. "because You will not continue leaving my soul (my interior self; my consciousness) down in (or: abandon me into) an unseen place (or: Hades, the unseen abode of the dead). Neither will You proceed giving Your loyal one to see (= experience) corruption (thorough ruin, rot and decay).

This verse is quoted in Acts 2:27 and Acts 13:35, where they are applied to Christ. We read in Ps. 49:15,

"On the other hand, God will proceed loosing and liberating (or: ransoming; redeeming) my soul (the consciousness that is me) from out of the hand of the Unseen (or: Hades, the unseen abode of the dead), when He would proceed in receiving (or: taking) me." (LXX, JM)

And, of course, Ps. 16:10 applies to Christ's body, as well. We are joined to Him.

11. "You have made known to, for, and in, me (or: caused me to personally and intimately gain knowledge and insight of) ways of Life, paths from Life, and roads which are Life. You will continue filling me with a state of gladness, euphoria, a good perspective, a healthy frame of mind, and a disposition of well-being - in company with Your Face and Presence (or: the countenance, which is You, and the expression and attention from You); in Your Hand (or: in the sphere of Your Hand; in union with the hand, from You) [are] delights and pleasures, on into the midst of a destined end, and unto completeness of [the] goal." [cf Acts 2:25-28]

From this first statement, can we say that the psalmist was made to experientially know, and have insight of, the Christ? Was this why he could write as he has? Was this like Abraham seeing Christ's Day (Jn. 8:56)? When he did, he also rejoiced.

It is God's Face and Presence that fills us "with a state of gladness, euphoria, a good perspective, a healthy frame of mind, and a disposition of well-being." This is Good News for us, today, and well as for the psalmist, back then. Take note of the ablative rendering of "Your Face" in the parenthetical expansion: "the expression and attention from You." And then the rendering as a genitive of apposition: "the countenance, which is You." Simply Beautiful.

We are, "attending servants and dispensers of an arrangement that is new in quality... of a Breath-effect... the Spirit (or: this Breath-effect; this Attitude) [which] continuously produces Life.... [in an] attending service and the dispensing of the flowing-together of eschatological deliverance into rightwised relationships [which] progressively accompany, surround and continuously exceed in glory" (2 Cor. 3:6, 9). But many today are like Israel, of Paul's day, who have "a head-covering (veil) continues lying upon their heart" (3:15), yet whenever they will "turn upon, so as to face toward, [the] Lord, 'the head-covering (veil; [cf Isa. 25:7]) is progressively taken from around [it]' (3:16)," and then they will be able to behold Him, "having a face that has been uncovered and remains unveiled - being folks who by a mirror are continuously observing the Lord's glory - the very image," and thus, will be "progressively transformed, away from a glory and appearance, into the midst of a glory and manifestation which calls forth praise, following the very Pattern, from [the] Lord, Who is Breath-effect" (3:16).

The metaphor of "the Hand" signifies source, control and/or action. Delights and pleasures reside in the sphere of His Hand, and in union with the Hand (source; control; acts) from Him. This all was true in the life and time of the psalmist, and it continues true "on into the midst of a destined end (such as the end of the old covenant), and unto completeness of [the] goal (telos)." The psalmist spoke from out of being in the old arrangement. The new arrangement is the completeness of the goal: Christ in us, the expectation of glory (or: an assumed appearance. May we continue, "turning [our] eyes away from other things and fixing them unto (or: looking off, with undivided attention, into the midst of) Jesus, the Inaugurator (First Leader; Prime Author) and Perfecter (Finisher; the Bringer-to-maturity-and-fruition; He who purposes, completely carries through, and accomplishes the destiny) of this faith, trust, confidence and loyal allegiance" (Heb. 12:2).

Jonathan

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