Psalms 16:5-6

16:5 Lord, you give me stability and prosperity; ¹ 

you make my future secure. ² 

16:6 It is as if I have been given fertile fields

or received a beautiful tract of land. ³ 

Psalms 119:57

ח (Khet)

119:57 The Lord is my source of security. ⁴ 

I have determined ⁵  to follow your instructions. ⁶ 

Psalms 142:5

142:5 I cry out to you, O Lord;

I say, “You are my shelter,

my security ⁷  in the land of the living.”

Lamentations 3:24

3:24 “My portion is the Lord,” I have said to myself, ⁸ 

so I will put my hope in him.

Revelation 21:3-4

21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁹  of God is among human beings. ¹⁰  He ¹¹  will live among them, and they will be his people, and God himself will be with them. ¹²  21:4 He ¹³  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ¹⁴ 

Revelation 21:7

21:7 The one who conquers ¹⁵  will inherit these things, and I will be his God and he will be my son.

[16:5]  ¹ tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.

[16:5]  ² tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”

[16:6]  ³ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

[119:57]  ⁴ tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).

[119:57]  ⁵ tn Heb “I said.”

[119:57]  ⁶ tn Heb “to keep your words” (see v. 9).

[142:5]  ⁷ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.

[3:24]  ⁸ tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I ).

[21:3]  ⁹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹⁰ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ¹¹ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ¹² tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ¹³ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ¹⁴ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:7]  ¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.”