the Week of Proper 22 / Ordinary 27
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King James Version
Psalms 16:2
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- DailyParallel Translations
O my soul, you have said to Yahweh, "You are my Lord;I have no good without You."
I said to the Lord , "You are my Lord; I have no good besides You."
Thou hast sayde [O my soule] vnto God, thou art my Lorde: my weldoing [can do] thee no good.
Thou [my soul] hast said to Jehovah, Thou art the Lord: my goodness [extendeth] not to thee;—
O my soul, you have said to the LORD, "You are my Lord, My goodness is nothing apart from You."
Oh my soul you have said to Jehovah, You are my Lord; My goodness is nothing apart from You.
Some of you have said to the Lord , "You are my Lord. Every good thing I have comes from you."
My soul, you have said to Yahweh, "You are my Lord. Apart from you I have no good thing."
O my soule, thou hast sayd vnto the Lord, Thou art my Lord: my goodnes extendeth not to thee:
I haue sayde vnto ye LORDE: thou art my God, my goodes are nothinge vnto the.
O my soul, thou hast said unto Jehovah, Thou art my Lord: I have no good beyond thee.
O my soul, you have said to the Lord, You are my Lord: I have no good but you.
I have said to Yahweh, You are my Lord: I have no good beyond you.
[O my soul], thou hast said to the LORD, Thou [art] my Lord: my goodness [extendeth] not to thee;
I say to the Lord , "You are the Lord, my only source of well-being."
and I have said, "Only you are my Lord! Every good thing I have is a gift from you."
I said to Adonai , "You are my Lord; I have nothing good outside of you."
O my soule, thou hast sayd vnto the Lorde, Thou art my Lord: my weldoing extendeth not to thee,
I have said unto the LORD, Thou art my LORD, and my goodness cometh from thee;
I said to the LORD, "You are my Lord; I have no good besides You."
My soul, you have said to the LORD, "You are my Lord. Apart from you I have no good thing."
I have said unto the LORD: 'Thou art my Lord; I have no good but in Thee';
I said to the Lord , "You are my Master! Every good thing I have comes from you."
I said to the Lord, "You are my Lord. All the good things I have come from You."
I said to the Lord, Thou art my Lord; for thou has no need of my goodness.
I have said unto the LORD, Thou art my Lord: I have no good beyond thee.
I said to the LORD, "You are my Lord; apart from You I have no good thing."
I say to the Lord , "You are my Lord; I have no good apart from you."
Thou hast said unto Yahweh, My Lord, art thou! My goodness, mounteth not unto thee.
(15-2) I have said to the Lord, thou art my God, for thou hast no need of my goods.
Oh my soul you have said to Yahweh, "You are my Lord. I have no good apart from you."
I say to the Lord , "You are my Lord; I have no good apart from you."
I said to the LORD, "You are my Lord; I have nothing good besides You."
I said to the Lord , "You are my Lord. Every good thing I have comes from you."
I say to the Lord , "You are my Lord; all the good things I have come from you."
I said to Yahweh, "You are my Lord; I have nothing good besides You."
Y seide to the Lord, Thou art my God, for thou hast no nede of my goodis.
Thou hast said to Jehovah, `My Lord Thou [art];' My good [is] not for thine own sake;
I say to the LORD, "Thou art my Lord; I have no good apart from thee."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
thou hast: Psalms 8:1, Psalms 27:8, Psalms 31:14, Psalms 89:26, Psalms 91:2, Isaiah 26:13, Isaiah 44:5, Zechariah 13:9, John 20:28
my goodness: Psalms 50:9, Psalms 50:10, Job 22:2, Job 22:3, Job 35:7, Job 35:8, Luke 17:10, Romans 11:35
Reciprocal: Genesis 32:10 - not worthy of the least of all Numbers 7:5 - Take it Nehemiah 9:5 - exalted Psalms 48:14 - this God Psalms 140:6 - I said unto Jeremiah 4:19 - O my Acts 17:25 - is Ephesians 5:9 - goodness Titus 3:8 - good
Cross-References
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.
And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.
But Abram said unto Sarai, Behold, thy maid is in thine hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands.
And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.
And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.
Gill's Notes on the Bible
[O my soul], thou hast said unto the Lord,.... Some take these to be the words of David speaking to the church, who had owned the Lord to be her Lord, and had declared what follows; others think they are the words of God the Father to his Son, suggesting to him what he had said; but they are rather an apostrophe, or an address of Christ to his own soul; and the phrase, "O my soul", though not in the original text, is rightly supplied by our translators, and which is confirmed by the Targum, and by the Jewish commentators, Jarchi, Aben Ezra, and Kimchi;
thou [art] my Lord; Christ, as man, is a creature made by God; his human nature is the true tabernacle which God pitched and not man, and on this consideration he is his Lord, being his Creator; and as Mediator Christ is his servant, and was made under the law to him, obeyed him, and submitted to his will in all things; so that he not only in words said he was his Lord, but by deeds declared him to be so;
my goodness [extendeth] not to thee; such who suppose that David here speaks in his own person, or in the person of other believers, or that the church here speaks, differently interpret these words: some render them, "my goodness [is] not above thee" l; it is far inferior to thine, it is not to be mentioned with it, it is nothing in comparison of it; all my goodness, happiness, and felicity lies, in thee,
Psalms 73:25; others, "I have no goodness without thee": the sense is the same as if it was "I have said", as read the Greek, Vulgate Latin, and Oriental versions, and so Apollinarius; I have none but what comes from thee; what I have is given me by thee, which is the sense of the Targum; see James 1:17; others, "my goodness is not upon thee" m; does not lie upon thee, or thou art not obliged to bestow the blessings of goodness on me; they are not due to me, they spring from thy free grace and favour; to this sense incline Jarchi, Aben Ezra, and Kimchi; see Luke 17:10; others, "thou hast no need of my goodness"; nor wilt it profit thee, so R. Joseph Kimchi; see Job 22:2; or the words may be rendered, "O my goodness", or "thou art my good, nothing is above thee" n; no goodness in any superior to God. But they are the words of Christ, and to be understood of his goodness; not of his essential goodness as God, nor of his providential goodness, the same with his Father's; but of his special goodness, and the effect of it to his church and people; and denotes his love, grace, and good will towards them, shown in his incarnation, sufferings, and death; and the blessings of goodness which come thereby; such as a justifying righteousness, forgiveness of sin, peace, and reconciliation, redemption, salvation, and eternal life. Now though God is glorified by Christ in his incarnation, sufferings, and death, and in the work of man's redemption, yet he stood in no need of the obedience and sufferings of his Son; he could have glorified his justice another way, as he did in not sparing the angels that sinned, in drowning the old world, and in burning Sodom and Gomorrah, and in other instances of his vengeance; though there is glory to God in the highest in the affair of salvation by Christ, yet the good will is to men; though the debt of obedience and sufferings was paid to the justice of God, whereby that is satisfied and glorified, yet the kindness in paying the debt was not to God but to men, described in Psalms 16:8.
l טובתי בל עליך "bonum meum non est supra te", Gejerus. m "Bonum meum non est super te", Montanus, Cocceius. n So Gussetius, p. 299.
Barnes' Notes on the Bible
O my soul, thou hast said unto the Lord - The words “O my soul” are not in the original. A literal rendering of the passage would be, “Thou hast said unto the Lord,” etc., leaving something to be supplied. De Wette renders it: “To Yahweh I call; thou art my Lord.” Luther: “I have said to the Lord.” The Latin Vulgate: “Thou, my soul, hast said to the Lord.” The Septuagint: “I have said unto the Lord.” Dr. Horsley: “I have said unto Jehovah.” The speaker evidently is the psalmist; he is describing his feelings toward the Lord, and the idea is equivalent to the expression “I have said unto the Lord.” Some word must necessarily be understood, and our translators have probably expressed the true sense by inserting the words, “O my soul.” the state of mind indicated is that in which one is carefully looking at himself, his own perils, his own ground of hope, and when he finds in himself a ground of just confidence that he has put his trust in God, and in God alone. We have such a form of appeal in Psalms 42:5, Psalms 42:11; Psalms 43:5, “Why art thou cast down, O my soul?”
Thou art my Lord - Thou hast a right to rule over me; or, I acknowledge thee as my Lord, my sovereign. The word here is not Yahweh, but Adonai - a word of more general signification than Yahweh. The sense is, I have acknowledged Yahweh to be my Lord and my God. I receive him and rest upon him as such.
My goodness extendeth not to thee - This passage has been very variously rendered. Prof. Alexander translates it: “My good (is) not besides thee (or, beyond thee);” meaning, as he supposes: “My happiness is not beside thee, independent of, or separable from thee?” So DeWette: “There is no success (or good fortune) to me out of thee.” Others render it: “My goodness is not such as to entitle me to thy regard.” And others, “My happiness is not obligatory or incumbent on thee; thou art not bound to provide for it.” The Latin Vulgate renders it: “My good is not given unless by thee.” Dr. Horsley: “Thou art my good - not besides thee.” I think the meaning is: “My good is nowhere except in thee; I have no source of good of any kind - happiness, hope, life, safety, salvation - but in thee. My good is not without thee.” This accords with the idea in the other member of the sentence, where he acknowledges Yahweh as his Lord; in other words, he found in Yahweh all that is implied in the idea of an object of worship - all that is properly expressed by the notion of a God. He renounced all other gods, and found his happiness - his all - in Yahweh.
Clarke's Notes on the Bible
Verse Psalms 16:2. Thou hast said unto the Lord, Thou art my Lord — Thou hast said ליהוה layhovah, to Jehovah, the supreme, self-existing, and eternal Being; Thou art my Lord, אדני אתה adonai attah, Thou art my prop, stay, or support. As the Messiah, or Son of God, Jesus derived his being and support from Jehovah; and the man Christ was supported by the eternal Divinity that dwelt within him, without which he could not have sustained the sufferings which he passed through, nor have made an atonement for the sin of the world; it is the suffering Messiah, or the Messiah in prospect of his sufferings, who here speaks.
My goodness extendeth not to thee — There are almost endless explanations of this clause; no man can read them without being confounded by them. The SEPTUAGINT read ὁτι των αγαθων μου ου χρειαν εχεις; Because thou dost not need my goods. The VULGATE follows the Septuagint. The CHALDEE: My good is given only by thyself. So the SYRIAC: My good is from thee. The ARABIC: Thou dost not need my good works. And in this sense, with shades of difference, it has been understood by most commentators and critics.
Bishop Horsley translates, Thou art my good - not besides thee. Dr. Kennicott, My goodness is not without thee.
I think the words should be understood of what the Messiah was doing for men. My goodness, טובתי tobathi, "my bounty," is not to thee. What I am doing can add nothing to thy divinity; thou art not providing this astonishing sacrifice because thou canst derive any excellence from it: but this bounty extends to the saints - to all the spirits of just men made perfect, whose bodies are still in the earth; and to the excellent, אדירי addirey, "the noble or supereminent ones," those who through faith and patience inherit the promises. The saints and illustrious ones not only taste of my goodness, but enjoy my salvation. Perhaps angels themselves may be intended; they are not uninterested in the incarnation, passion, death, and resurrection of our Lord. They desire to look into these things; and the victories of the cross in the conversion of sinners cause joy among the angels of God.
The קדושים kedoshim, "saints," or consecrated persons, may refer to the first planters of Christianity, evangelists, apostles, c., who were separated from all others, and consecrated to the great important work of preaching among the Gentiles the unsearchable riches of Christ. With these was all the desire, חפץ chephets, the good will and delight of Christ. In all their ministrations he was both with them and in them.
The passage, taken as referring to David, intimates that he abhorred the company of the profane and worthless, and delighted to associate with them that excelled in virtue.
On these two verses the translation and paraphrase of my old Psalter must not be forgotten: -
Ver. Psalms 16:1. Conserva me, Domine, c.
Trans. Kepe me Lord, for I hoped in the I said til Lord, my God thou ert for, of my gudes thu has na nede.
Par. - The voice of Crist in his manhede; prayand til the fader, and sayand: Lord, fader, kepe me imang peplis, for I hoped in the, noght in me. I said til the, my God, thu ert in that, that I am man; for thu has no nede of my godes; bot I haf of the, al that I haf; here is the wil pride of men confounded; that evenes that thai haf ought of tham self bot syn.
Ver. Psalms 16:2. Sanctis qui sunt in terra, c.
Trans. Til halowes the qwilk er his land, he selcouthed all my willes in tham.
Par. - Noght til wiked, bot til halows clene in saule, and depertid fra erdly bysynes, the qwilk er in his land: that es, that haf fested thair hope in the land of heven and rotyd in luf: the qwilk hope es als anker in stremys of this werld. He selcouthed al my willes, that of wonderful, he made my willes, of dying and rysing, sett and fulfilled in tham: that es, in thair profete, qware in that feled qwat it profeted tham my mekenes that wild dye, and my myght to rise.
