Verse (Click for Chapter)
New International Version
I say to the LORD, "You are my Lord; apart from you I have no good thing."
New Living Translation
I said to the LORD, "You are my Master! Every good thing I have comes from you."
English Standard Version
I say to the LORD, “You are my Lord; I have no good apart from you.”
Berean Study Bible
I said to the LORD, “You are my Lord; apart from You I have no good thing.”
New American Standard Bible
I said to the LORD, "You are my Lord; I have no good besides You."
King James Bible
O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;
Christian Standard Bible
I said to the LORD, "You are my Lord; I have nothing good besides you."
Contemporary English Version
and I have said, "Only you are my Lord! Every good thing I have is a gift from you."
Good News Translation
I say to the LORD, "You are my Lord; all the good things I have come from you."
Holman Christian Standard Bible
I said to Yahweh, "You are my Lord; I have nothing good besides You."
International Standard Version
I told the LORD, "You are my master, I have nothing good apart from you."
I say to the LORD, "You are the Lord, my only source of well-being."
New Heart English Bible
I said to the LORD, "You are my Lord. Apart from you I have no good thing."
Aramaic Bible in Plain English
I have said to Lord Jehovah, “You are my Lord and my goodness is from your presence.”
GOD'S WORD® Translation
I said to the LORD, "You are my Lord. Without you, I have nothing good."
JPS Tanakh 1917
I have said unto the LORD: 'Thou art my Lord; I have no good but in Thee';
New American Standard 1977
I said to the LORD, “Thou art my Lord; I have no good besides Thee.”
Jubilee Bible 2000
I said unto the LORD, Thou art my goodness: I have no goodness apart from thee;
King James 2000 Bible
O my soul, you have said unto the LORD, You are my Lord: my goodness reaches not to you;
American King James Version
O my soul, you have said to the LORD, You are my Lord: my goodness extends not to you;
American Standard Version
O my soul , thou hast said unto Jehovah, Thou art my Lord: I have no good beyond thee.
I have said to the Lord, thou art my God, for thou hast no need of my goods.
Darby Bible Translation
Thou [my soul] hast said to Jehovah, Thou art the Lord: my goodness [extendeth] not to thee; --
English Revised Version
I have said unto the LORD, Thou art my Lord: I have no good beyond thee.
Webster's Bible Translation
O my soul, thou hast said to the LORD, Thou art my Lord: my goodness extendeth not to thee;
World English Bible
My soul, you have said to Yahweh, "You are my Lord. Apart from you I have no good thing."
Young's Literal Translation
Thou hast said to Jehovah, 'My Lord Thou art;' My good is not for thine own sake;
Study BibleThe Presence of God
1A Miktam of David. Preserve me, O God, for in You I take refuge. 2I said to the LORD, “You are my Lord; apart from You I have no good thing.” 3As for the saints in the land, they are the excellence in whom all my delight resides.…
Whom have I in heaven but You? And on earth I desire no one besides You.
I say to the LORD, "You are my God." Hear, O LORD, my cry for help.
Treasury of Scripture
O my soul, you have said to the LORD, You are my Lord: my goodness extends not to you;
Thou hast said.--The text of this passage is exceedingly corrupt. This appears (1) from the actual existence of various readings, (2) by the variations in the ancient versions, both from the Hebrew and each other. It will be best to take Psalm 16:2-3 together first. The consensus of the ancient versions in favour of the first person, "I said," instead of "thou hast said" (the italicised words O my soul, are a mere gloss from the Chaldee), gives for Psalm 16:2 the plain and intelligible rendering
I said to Jehovah, Thou art my Lord,
I have no good besides thee.
Psalm 16:3 also requires emendation, being quite unintelligible as it stands. The simplest device is to omit the conjunction and recognise one of those changes of person so agreeable to Hebrew, when the verse will run--
"And of the saints who are in the earth,
They are the excellent in whom is all my delight."
The Authorised Version, in inserting "extendeth," introduces the fine thought that
"Merit lives from man to man.
And not from man, O God, to Thee;"
but it could not have been the thought of the original, since "my good," as Psalm 16:5-6 show, equals "happiness," not "conduct."Verse 2. - O my soul, thou hast said unto the Lord. The ordinary Hebrew text, אָמַרְתְּ, "thou hast said," requires the insertion of "O my soul," or something similar. But if we read אמרתי with a large number of manuscripts, with the LXX., the Vulgate, the Syriac, and most other versions, no insertion will be necessary. The meaning will then be, I have said to Jehovah. Thou art my Lord; Hebrew, adonai - "my Lord and Master." My goodness extendeth not to thee. This meaning cannot be elicited from the Hebrew words. Tobah is not "goodness," but "prosperity" or "happiness" (comp. Psalm 106:5); and 'aleyka is best explained as "beside thee," "beyond thee." The psalmist means to say that he has no happiness beside (or apart from) God. (So Ewald, Hengstenberg, Cheyne, the 'Speaker's Commentary,' and the Revised Version.)
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, Psalm 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 Psalm 16:8.
(l) "bonum meum non est supra te", Gejerus. (m) "Bonum meum non est super te", Montanus, Cocceius. (n) So Gussetius, p. 299.
3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.
4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
5 The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot.
"O my soul, thou hast said unto the Lord, Thou art my Lord." In his inmost heart the Lord Jesus bowed himself to do service to his Heavenly Father, and before the throne of Jehovah his soul vowed allegiance to the Lord for our sakes. We are like him when our soul, truly and constantly in the presence of the heart-searching God, declares her full consent to the rule and government of the Infinite Jehovah, saying, "Thou art my Lord." To avow this with the lip is little, but for the soul to say it, especially in times of trial, is a gracious evidence of spiritual health; to profess it before men is a small matter, but to declare it before Jehovah himself is of far more consequence. This sentence may also be viewed as the utterance of appropriating faith, laying hold upon the Lord by personal covenant and enjoyment; in this sense may it be our daily song in the house of our pilgrimage.
"My goodness extendeth not to thee." The work of our Lord Jesus was not needful on account of any necessity in the Divine Being. Jehovah would have been inconceivably glorious had the human race perished, and had no atonement been offered. Although the life-work and death-agony of the Son did reflect unparalleled lustre upon every attribute of God, yet the Most Blessed and Infinitely Happy God stood in no need of the obedience and death of his Son; it was for our sakes that the work of redemption was undertaken, and not because of any lack or want on the part of the Most High. How modestly does the Savior here estimate his own goodness! What overwhelming reasons have we for imitating his humility! "If thou be righteous, what givest thou him? or what receiveth he of thine hand?" (Job 35:7.)
"But to the saints that are in the earth." These sanctified ones, although still upon the earth, partake of the results of Jesus' mediatorial work, and by his goodness are made what they are. The peculiar people, zealous for good works, and hallowed to sacred service, are arrayed in the Saviour's righteousness and washed in his blood, and so receive of the goodness treasured up in him; these are the persons who are profited by the work of the man Christ Jesus; but that work added nothing to the nature, virtue, or happiness of God, who is blessed for evermore. How much more forcibly is this true of us, poor unworthy servants, not fit to be mentioned in comparison with the faithful Son of God! Our hope must ever be that haply some poor child of God may be served by us, for the Great Father can never need our aid. Well may we sing the verses of Dr. Watts:
"Oft have my heart and tongue confess'd
How empty and how poor Iam;
My praise can never make thee blest,
Nor add new glories to thy name.
Yet, Lord, thy saints on earth may reap
Some profit by the good we do;
my goodness … thee—This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee—that is, is not for Thy benefit. Then follows the contrast of Ps 16:3 (but is), in respect, or for the saints, etc.—that is, it enures to them. Or, my goodness—or happiness is not besides Thee—that is, without Thee I have no other source of happiness. Then, "to the saints," etc., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.
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