Psalms 16:2

_O MY SOUL, THOU HAST SAID UNTO THE LORD, THOU ART MY LORD: MY GOODNESS EXTENDETH NOT TO THEE;_ (O my soul), thou hast said unto the Lord - (Lamentations 3:24.) The Septuagint, Vulgate, and Syriac read, 'I have said' х_ 'AAMARTIY_ (H559), instead of _ 'AAMART_ (H559)]. The Hebrew feminine second person singular verb can only be explained by understanding "O my soul." The omission accords with the enigmatical style of the psalm. The address is thus vividly dramatic. The phrase, "my soul," accords with David's phraseology, 1 Samuel 24:11. Compare 2 Samuel 13:39. Having solemnly declared, "In thee

2._Thou shalt say unto Jehovah. _David begins by stating that he can bestow nothing upon God, not only because God stands in no need of any thing, but also because mortal man cannot merit the favor of God by any service which he can perform to him. At the same time, however, he takes courage, and, as God accepts our devotion, and the service which we yield to him, David protests that he will be one of his servants. To encourage himself the more effectually to this duty he speaks to his own soul; for the Hebrew word which is rendered _Thou shalt say, _is of the feminine gender, which can refer only to the soul. (305) Some may prefer reading the word in the past tense, _Thou hast said, _which I think is unobjectionable, for the Psalmist is speaking of an affliction which had a continued abode in his soul. The import of his language is, I am, indeed, fully convinced in my heart, and know as...

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

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 grou...

EXPOSITION THE sixteenth psalm is so far connected with the fifteenth that it is exclusively concerned, like the fifteenth, with the truly righteous man. It "depicts the true Israelite as rejoicing in God as the highest Good, and placing affiance in him in the face of Death and Hades" (Kay). The ascription of it to David in the title may well be acquiesced in. It has been called "a golden psalm," and the word "Michtam" in the title has been understood in this sense; but that is more probably a musical term, like "Mizmor," "_Maschil_,"_ _"Shiggaion," etc. It is "full of the spirit of David," and remarkably evangelical in tone; its Messianic character is attested by the Apostle Peter (Acts 2:25; Acts 13:35). It seems to divide itself only into two strophes—one extending fro

[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 onl...

Psalms 16:1. _Preserve me, O God: for in thee do I put my trust._ Ah, brethren! When we think of our daily dangers, and when we remember the sinfulness of our nature, this petition may well be our frequent prayer: «Preserve me, O God;» and this may well be our plea, as well as the psalmist's: «for in thee do I put my trust.» We do trust in the name of the Lord, for we can never expect to be preserved except by his protecting grace. Psalms 16:2. _O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to thee; but to, the saints that are in the earth, and to the excellent, in whom is all my delight._ «My God, I would fain prove my gratitude to thee if I could; but what can I do for One so great as thou art? Thou art infinitely above me; thou

A REVELATION OF THE CHRIST OF GOD (16-24) Psalms 16 _ 1. The obedient One (Psalms 16:1)_ 2. The path He went (Psalms 16:4) 3. Death and resurrection (Psalms 16:9) In the nine Psalms which compose this section Christ is marvellously revealed. We notice an interesting progress in the messianic message of this section, culminating in the manifestation of the King, the Lord of Glory in Psalms 24:1. In the Sixteenth Psalm we behold Christ in His obedience on earth. See also Paul's testimony in...

XVI. GOD, THE SUPREME GOOD. Psalms 16:1. The Psalmist's devotion to God and His saints. Psalms 16:2_ b_, PSALMS 16:3. The text is corrupt; RV requires a slight emendation or we may supply, I have said, from Psalms 16:2. And I have said of the holy ones that are in the land: they are the excellent ones in whom is all my delight. But the LXX had a very different text. Some ancient authorities omit Psalms 16:2_ b_ or read, because thou hast no need of my goods. In LXX 3 reads, For the holy ones that are in the earth, he hath made all

THOU HAST SAID. Some codices, with two early printed editions, Septuagint, Syriac, and Vulgate, read "I said", in which case there is no Ellipsis, and "O my soul" should be omitted. LORD*. One of the 134 places where the _Sopherim_ changed Jehovah (of the primitive text) to Adonai (App-32). MY GOODNESS, &C.. I have no good beyond Thee....