Chapter Overview
Summary
Psalm 16 (MT) / Psalm 15 (LXX) is THE Christological resurrection-proof-text of the New Testament. Peter at Pentecost (Acts 2:25–28) and Paul at Pisidian Antioch (Acts 13:35) both cite verses 8–11 verbatim in their LXX form as proof that Christ's resurrection fulfills a Davidic prophecy. The argument depends specifically on the LXX's 'you will not let your Holy One see corruption' — the LXX rendering that the MT's 'see the pit' does not support as unambiguously.
Notable Variants
16:8–11 the NT's single most important resurrection-proof text; 16:10 the LXX's 'see corruption' (diaphthoran) vs MT's 'see the pit' (shachat) — the NT argument requires LXX; 'miktam' genre-term of uncertain meaning.
Structural Notes
MT Ps 16 = LXX Ps 15. 11 verses. Acts 2:25–28 (Peter) and Acts 13:35 (Paul) both cite verses 8–11.
A miktam of David. Protect me, God, for I have taken refuge in you.
'A miktam of David' — miktam is an unexplained genre-designation. LXX renders stēlographia ('inscription') — possibly 'engraved song.'
I said to the LORD, 'You are my Lord; I have no good apart from you.'
'You are my Lord; I have no good apart from you' tracks MT. The two-fold Lord-address and exclusive-good-in-God anticipate Philippians 3:8's 'I count everything as loss for the sake of Christ.'
As for the holy ones in the land, they are the noble ones in whom is all my delight.
'The holy ones in the land' (hosioi) tracks MT.
The sorrows of those who chase after another god will multiply. I will not pour out their drink offerings of blood, nor will I take their names on my lips.
'Those who chase after another god' tracks MT. 'I will not take their names on my lips' — refusing to name false gods is a Torah-ethic (Exod 23:13).
The LORD is my allotted portion and my cup; you hold my lot secure.
'The LORD is my allotted portion and my cup' tracks MT. The 'cup' imagery inverts the judgment-cup tradition: the LORD is the delight-cup, not the wrath-cup.
The boundary lines have fallen for me in pleasant places; yes, my inheritance is beautiful to me.
'Boundary lines have fallen for me in pleasant places' tracks MT. The land-allocation-by-lot imagery for divine-favor: what I received is what I wanted.
I bless the LORD who counsels me; even in the night my inner being instructs me.
'Inner being instructs me in the night' tracks MT. The nighttime-inner-instruction vocabulary becomes one of the Christian monastic-vigil traditions.
I have set the LORD before me always; because he is at my right hand, I will not be shaken.
Masoretic (WLC)
שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט
I have set the LORD before me always; because he is at my right hand, I will not be shaken
Septuagint (LXX)
προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ
I foresaw the Lord before me always, because he is at my right hand, that I should not be shaken
Acts 2:25 cites this verse verbatim in its LXX form as part of Peter's Pentecost sermon proof-of-resurrection: "For David says concerning him, 'I saw the Lord always before my face, for he is at my right hand that I may not be shaken.'"
The LXX's proōrōmēn ('I foresaw') rather than MT's 'I set' is interpretively-Christological. David the prophet foresaw the Christ.
Therefore my heart is glad and my glory rejoices; even my body rests secure.
Masoretic (WLC)
לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח
Therefore my heart is glad and my glory rejoices; even my body rests secure
Septuagint (LXX)
διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι
Therefore my heart rejoiced, and my tongue exulted; moreover my flesh also shall rest in hope
Acts 2:26 cites verbatim. The LXX's glōssa ('tongue') for Hebrew kavod ('glory') is textually-disputed — some have argued the Hebrew was originally kvodi ('my glory') but vocalized as if kabedi ('my liver' — an emotional-organ idiom). The LXX's 'tongue' works theologically (rejoicing-organ).
'My flesh will rest in hope' (hē sarx mou kataskēnōsei ep' elpidi) — the LXX's ep' elpidi ('upon hope') is the forward-looking resurrection-hope Peter makes Christological.
For you will not abandon my soul to Sheol, nor will you let your faithful one see the pit.
Masoretic (WLC)
כִּי לֹא־תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא־תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת
For you will not abandon my soul to Sheol, nor will you let your faithful one see the pit
Septuagint (LXX)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Because you will not abandon my soul to Hades, nor will you let your Holy One see corruption
THE RESURRECTION-PROOF-TEXT. Acts 2:27 and 13:35 both cite this verse verbatim in its LXX form. The Christological argument depends entirely on the LXX's diaphthoran ('corruption, decay'), not the MT's shachat ('pit' — possibly 'corruption' but often 'grave-pit').
Peter's argument (Acts 2:29–31): David DID see corruption (his tomb is with us to this day), so the psalm's speaker cannot be David. It must be prophetically-about-Christ, who did NOT see corruption (rose on the third day before decay).
Paul's argument (Acts 13:35–37) is parallel: David 'saw corruption'; Christ 'whom God raised up saw no corruption.' The LXX's diaphthora is the technical medical-decomposition vocabulary that the NT argument requires.
The LXX's hosion sou ('your Holy One') is the title Christians apply to Christ (Acts 3:14, 4:27, 4:30). The title's origin here — David's 'your faithful one' / 'your holy one' — becomes standardly Christological in early Christian usage.
You make known to me the path of life; in your presence is fullness of joy, at your right hand are pleasures forevermore.
Masoretic (WLC)
תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח
You make known to me the path of life; in your presence is fullness of joy, at your right hand are pleasures forevermore
Septuagint (LXX)
ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος
You made known to me the paths of life; you will fill me with joy at your presence, at your right hand pleasures forever
Acts 2:28 cites this verse closing the Peter-Pentecost quotation: 'You have made known to me the paths of life; you will fill me with joy in your presence.'
'The path of life' (hodous zōēs) is the resurrection-vindication vocabulary. 'At your right hand' (en tē dexia sou) echoes Psalm 110:1 — the Messianic right-hand-of-God enthronement.
The complete Ps 16:8–11 Peter-quotation is the foundational Christological-resurrection sermon.