Psalm 89 Verse by Verse
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Psalm 89
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Verse-by-Verse Notes
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Welcome to the Verse-by-Verse Notes for Psalm 89!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
Introduction
Before discussing Psalm 89 verse-by-verse, three high-level issues merit consideration:
- The psalm's poetic structure
- The psalm's compositional history
- The psalm's relationship to 2 Samuel 7.
Poetic structure
The psalm has a superscription (v. 1), a postscript (v. 53), and four main sections in between:[4]
- Superscription (v. 1)
- Loyalty forever (vv. 2–5)
- Kingdom of heaven (vv. 6–19)
- Kingdom on earth (vv. 20–38)
- Kingdom in crisis (vv. 39–52)
- Postscript (v. 53)
The four main sections of the psalm can be further grouped into two larger units. The first three main sections form a unit (vv. 2–38), and the fourth main section constitutes its own unit (vv. 39–52 + v. 53). Thus, the psalm can be divided, at an even higher level, into two main parts:
- Celebration of YHWH's unending covenant with David (v. 1 + vv. 2–38)
- Lament at the seeming end of YHWH's covenant with David (vv. 39–52 + v. 53)
The first part of the psalm (vv. 2–38) has a clear ABAB structure. The first A-B unit is vv. 2–5 (A = vv. 2–3; B = vv. 4–5). This unit briefly introduces the main themes and genres of the psalm and anticipates the movement of the psalm as a whole (A = praise to YHWH, psalmist as speaker; B = YHWH's covenant with David, YHWH as speaker). The second A-B unit is vv. 6–38 (A = vv. 6–19; B = 20–38), and it develops what was briefly introduced in the first A-B unit. Each A-B unit concludes with Selah.
A (vv. 2–3). Praise to YHWH (psalmist as speaker) B (vv. 4–5). YHWH's covenant with David (YHWH as speaker), ending in Selah. A (vv. 6–19). Praise to YHWH (psalmist as speaker). B (vv. 20–38). YHWH's covenant with David (YHWH as speaker), ending in Selah.
- The first A-B (vv. 2–5) unit functions as an introduction to the psalm and to vv. 6–38 in particular. This opening unit is bound by the repetition of the words "build" and "establish" and the phrase "for generations to come."
- The second A-B unit (vv. 6–38) is considerably longer than the first and constitutes the main body of the poem. It is bound by an inclusio (the phrase "in heaven").
- The "A" section (vv. 6–19) of this larger unit is bound by an inclusio ("holy one," "to YHWH"). This section subdivides into three sub-sections (vv. 6–9; vv. 10–15; vv. 16–19), and each of these subsections further divides into smaller sub-sections.
- The "B" section (vv. 20–38) of this larger unit subdivides into two subsections (vv. 20–28; vv. 29–38), the latter of which is bound by an inclusio (note esp. the words "forever" and "enduring" that begin and end the section respectively). These sections divide further into smaller subsections.
The second main part of the psalm (vv. 39–52) is bound by an inclusio ("your anointed one"). This part consists of two sections: vv. 39–46, concluding with Selah, and vv. 47–52.[5]
- The first of these sections (vv. 39–46) is dominated by 2ms indicative verbs, describing YHWH's breach of covenant loyalty. There might also be a chiasm here: a. end of kingdom (vv. 39–40) ("to the ground"); b. defeat in battle (vv. 41–42); b. defeat in battle (vv. 43–44); a. end of kingdom (vv. 45–46) ("to the ground").
- The second of these sections (vv. 47–52) has an ABC//ABD structure. A = question ("how long?" // "where?") + vocative; B = "Remember, Lord...!"
Verse 53 is a conclusion to the whole psalm as well as a conclusion to Book III of the Psalter (cf. the conclusion to Pss 41; 72; 106).
The following visual gives a detailed presentation of the poetic structure.
Compositional history
As our analysis of the poetic structure shows, there is a strong shift between vv. 2–38 and vv. 39–52. The shift is not only structural (i.e., based on linguistic repetitions in the text), but also emotional: there is a shift from positive emotion in vv. 2–38 (joy and confidence) to negative emotion in vv. 39–52 (anger and shame). There is also a shift in speech act, from celebration in vv. 2–38 to lament in vv. 39–52. These shifts are evident in the following speech-act visual (blue = positive emotion; red = negative emotion):
Based on this strong shift, some have suggested that vv. 1–38 and vv. 39–53 were written at different times by different authors in response to different situations. For example, the nineteenth-century Rabbi Moshe Yitzhak Ashkenazi suggests that Ethan the Ezrahite wrote vv. 2–38 and, "afterwards, the Levites sang it in the sanctuary. And in the days of one of the Judahite kings (Hezekiah?) they added to it..."[6]
This understanding of the psalm's compositional history may seem somewhat speculative, but it actually has some support from the superscriptions of Psalms 88–89. Psalm 88 has a double superscription that has long puzzled scholars: (1) "A song. A psalm. By the sons of Korah." (2) "For the director. About illness, for self-affliction. A maskil. By Heman the Ezrahite." We suggest that the second superscription of Ps 88 – "A maskil. By Heman the Ezrahite" – stands over Ps 88 individually, and the first superscription – "A song. A psalm. By the sons of Korah" – stands over Pss 88–89 as a unit.[7] If this interpretation of the double superscription is correct, then it means that Ps 89 is the work of two authors: "Ethan the Ezrahite" and "the sons of Korah." It is plausible that Ethan the Ezrahite wrote vv. 2–38 and the sons of Korah added vv. 39–53 at a later period. This interpretation would also resolve the problem of how Ethan the Ezrahite, a contemporary of David who never lived to see the failure of David's dynasty, could have written vv. 39–53.[8] In fact, he probably did not write this part of the psalm.
Thus, each part of the psalm has a different setting in history; each part is a response to a different situation.
Although the two parts of the psalm probably come from different authors, they have now been integrated into a single, unified poem.[9] Indeed, it seems likely that the second part (vv. 39–52) was written as a direct poetic response to the first part, the original poem (vv. 2–38). This second part is structured in three sections, according to the use of Selah, and these three sections mirror the three sections of the first part of the psalm.
A. Celebration of Loyalty (vv. 1–5) B. Praise to the Creator (vv. 6–19) C. Covenant Commemoration (vv. 20–38) C'. Covenant Accusation (vv. 39–46) B'. Appeal to the Creator (vv. 47–49) A'. Questioning Loyalty (vv. 50–53)
The following visual shows some of the most important connections across these sections.
- Verses 39–46 (C') have numerous connections to vv. 20–38 (C).[10]
- "covenant with your servant" (v. 40 --> vv. 21, 35)
- "profane" (v. 40 --> vv. 32, 35)
- "you have made" (v. 41 --> vv. 26, 30)
- "you have exalted the right hand of his adversaries" (v. 43 --> vv. 20, 23–24, 26) (the only two occurrences of hiphil הרים in the psalm)
- "What's worse" (v. 44 --> v. 28)
- "throne to the ground (v. 45 –-> vv. 28, 37)
- Verses 47–49 (B') have a significant lexical and thematic connection to vv. 6–19 (B).
- "you created" (v. 48 --> v. 13). (The verb ברא is relatively rare, occurring only six times in the Psalter, two of which are in this psalm.)
- appeal to YHWH's identity as creator of all people (vv. 47–49 --> vv. 10–15).
- Verses 50–53 (A') have numerous lexical connections to vv. 1–5 (A).
- "acts of loyalty, which you swore to David in your reliability" )" (v. 50 --> vv. 2, 4) (the only two occurrences of חסדים [plural] in the psalm)
- "your servants" (v. 51 --> v. 4)
The lexical and thematic repetitions give rhetorical force to the psalmist's response in vv. 39–53. The "Covenant Accusation" (C') section (vv. 39–46) is a direct response to the "Covenant Commemoration (C) section, which presents the Davidic covenant (vv. 20–38). The psalmist says, in effect, "You did not do the things you said you would do. In fact, you have done the opposite! The very things you said you would do for David, you have done against him and for his enemies!" Then, in the "Appeal to the Creator" (B') section (vv. 47–49), the psalmist appeals to YHWH's mercy as creator. The appeal is based on the description in the "Praise to the Creator" (B) section (vv. 6–19). Working backwards through the original psalm, there is reason for hope. Finally, in the "Questioning Loyalty" (A') section (vv. 50–53), the psalmist appeals to YHWH's oath to David and to his "former acts of loyalty." The appeal is based on the "Celebration of Loyalty" (A) section (vv. 2–5), which affirmed that YHWH's loyalty would continue forever.
Relationship to 2 Samuel 7
Some of the most repeated words in Psalm 89 include "loyalty" (חֶסֶד), "establish" (כון), "throne" (כִסֵּא), "descendants" (זֶרַע), and "forever" (עוֹלָם). Other repeated words and phrases include "David, my servant" (דָוִד עַבְדִּי), "enduring" (נֶאֱמָן), and "build" (בנה). All of these repeated elements feature prominently in 2 Samuel 7, the primary passage that recounts YHWH's promises to David, revealed in a vision through Nathan the prophet (see also 1 Chr 17).[11]
In addition to these connections at the level of the word, Psalm 89 also echoes 2 Samuel 7 at the level of its discourse structure. In 2 Samuel 7, there is a report of a vision (vv. 4–17), a response of praise (vv. 18–24), and a prayer for YHWH to keep his promises (vv. 25–29). Similarly, Psalm 89 consists of a vision report (vv. 4–5, 20–38), a hymn of praise (vv. 2–3, 6–19), and a plea for YHWH to keep his promises (vv. 39–53). Furthermore, each of these parts within the psalm follows the thematic flow of the corresponding parts in 2 Samuel 7. The vision report in both Psalm 89 and 2 Samuel 7 consists of a historical background, promises of victory over enemies, and promises of an unending kingdom. The praise section in both passages begins by celebrating YHWH's uniqueness and ends by celebrating the uniqueness of YHWH's people. Thus, Psalm 89 not only reflects 2 Samuel 7 in terms of its theme and vocabulary, but also in terms of its structure.
At the same time, there are some notable differences between the two passages.[12] Whereas the temple features prominently in 2 Samuel 7, it does not appear in Psalm 89. Furthermore, Psalm 89 emphasizes the covenantal nature of the promises to David, using the language of "covenant" and "oath," whereas such ideas are left implicit in 2 Samuel 7.[13]
The following visual shows some of the connections between 2 Samuel 7 and Psalm 89.
It seems likely that Psalm 89 is "an exegetical adaptation" of the oracle to Nathan the prophet as narrated in 2 Samuel 7.[14] Therefore, recognizing the oracle in 2 Samuel 7 as the background of Psalm 89 is crucial for truly understanding and appreciating the psalm. To a large extent, recognizing the connections to 2 Samuel unlocks the rationale behind the psalm's structure and choice of key words. The whole poem has grown out of this earlier oracle, as an elaboration on it, a celebration of it, and a direct response to it.
Recognizing the oracle in 2 Samuel 7 as the background to Psalm 89 also helps us to see what is foregrounded in the psalm. For example, whereas Psalm 89 turns down the volume on the temple theme in 2 Samuel 7, it amplifies the covenantal nature of the promises found in that passage. Psalm 89 also includes an oath (not explicit in 2 Sam 7, though perhaps implied), as YHWH swears by his holiness to keep the covenant forever (vv. 36–38). The moon, evidence of YHWH's covenant faithfulness over all creation (cf. Gen 8:22; Jer 33:20–21), is invoked as a witness to this oath (cf. 2 Sam 7:4: "on that night"). By foregrounding these elements, the psalm emphasizes the unbreakable nature of the promises, sealed with an oath.
Superscription (v. 1)
As discussed above, Psalm 89 actually has two superscriptions. The superscription in Ps 89:1 probably applies to vv. 2–38, and the superscription in Ps 88:1 probably applies to all of Psalms 88–89 as a unit. Thus, according to this interpretation, Heman the Ezrahite wrote Psalm 88 (see Ps 88:1b), Ethan the Ezrahite wrote Ps 89:2–38 (see Ps 89:1), and the Korahites joined these two psalms together and added Ps 89:39–53 (see Ps 88:1a).
v. 1
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 1 | מַ֝שְׂכִּ֗יל לְאֵיתָ֥ן הָֽאֶזְרָחִֽי׃ | A maskil. By Ethan the Ezrahite. |
Expanded Paraphrase
A maskil. By Ethan, the prominent Levite and temple musician who worked under David's leadership. He lived among the clan of Zerah and is thus known as Ethan the Ezrahite.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
noun: מַשְׂכִּיל maskil
Fragment
PrepositionalPhrase
Preposition
preposition: לְ by
Object
Apposition
noun: אֵיתָן Ethan
Nominal
noun: אֶזְרָחִי Ezrahite
article: הָ the
Notes
- Ethan was a Levite, a contemporary of King David, whom David put in charge of early temple music, together with Asaph and Heman (1 Chr 6:16-32; 15:16-19). He was an Ezrahite in the sense that he was associated with the Judahite family of Zerah (cf. 1 Chr 2:6), not as a biological descendant, but as a sojourner (cf. Judg 17:7; 1 Sam 1:1). In addition to being a leader of worship, he was also renowned for his wisdom (cf. 1 Kgs 5:10-11). For more details, see The Identity of Ethan the Ezrahite in Ps 89:1.
Loyalty forever (vv. 2–5)
Verses 2–5 function as an introduction to the psalm, introducing the psalm's major theme: loyalty forever. The first three Hebrew words of the introduction summarize this theme: "YHWH's acts of loyalty forever..." (חַֽסְדֵי יְהוָה עוֹלָם). Other related themes which are introduced in vv. 2–5 include covenant, David's descendants and throne, the sky, and permanent establishment.
In terms of the poetic structure, vv. 2–5 constitute a unit with two parts: vv. 2–3, vv. 4–5. In the first part (vv. 2–3), the psalmist is the speaker, and, in the second part (vv. 4–5), YHWH is the speaker. These two parts form a whole, bound together by several repeated words: "forever" (vv. 2–3, 5), "for generations to come" (vv. 2, 5), "built up (vv. 3, 5), "established" (vv. 3, 5).
The two-part structure of the introduction anticipates the basic structure and flow of the rest of the psalm, especially vv. 6–38. The movement from praise (vv. 2–3) to covenant commemoration (vv. 4–5) that shapes the introduction is repeated at a larger scale in vv. 6–38 (praise: vv. 6–19; covenant commemoration: vv. 20–38).
vv. 2–3
In v. 2, the psalmist commits to singing forever about YHWH's loyalty and reliability. His commitment is grounded in his conviction that YHWH's loyalty and reliability will last forever (v. 3). The emphasis on these verses is on the idea of "forever" (see notes below). YHWH's eternal commitment is the basis for the psalmist's eternal commitment.
Verses 2–3 have an ABAB structure, based on the repetition of the keywords "loyalty" and "reliability."[15]
A. I will sing forever about YHWH's acts of loyalty B. I will make your reliability known with my mouth for generations to come. A. For I said, "Loyalty will be built up forever. B. The sky—your reliability will be established in it."
v. 2
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 2a | חַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה | I will sing forever about YHWH's acts of loyalty. |
| 2b | לְדֹ֥ר וָדֹ֓ר ׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃ | I will make your reliability known with my mouth for generations to come. |
Expanded Paraphrase
I will commit to singing forever and ever about YHWH's acts of covenant loyalty, especially the acts of loyalty that he has done and will do for our king, David. YHWH, you are supremely reliable, and I will make your reliability known to others with my mouth for generations to come.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Predicate
verb: אָשִׁירָה I will sing
Object
ConstructChain <gloss="YHWH's acts of loyalty">
noun: חַסְדֵי acts of loyalty
noun: יְהוָה YHWH
Adverbial
adverb: עוֹלָם forever
Fragment
Clause
Predicate
verb: אוֹדִיעַ I will make known
Object
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain <gloss="my mouth">
noun: פ mouth
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דֹר a generation
Notes
- The poem begins with the phrase YHWH's acts of loyalty (חַֽסְדֵי יְהוָה). This phrase might be fronted because of its thematic significance to the psalm; the whole psalm is about "YHWH's acts of loyalty" (cf. v. 50). The fronting of this phrase also creates a chiasm in v. 2:[16]
A. YHWH's acts of loyalty B. forever I will sing B. for generations to come I will make known A. your faithfulness...
- The word "loyalty" (חֶסֶד) (vv. 3, 15, 25, 29, 34) describes a "state in which humans or deities are committed towards fulfilling their obligations and show that by their actions" (SDBH). In Ps 89:2, 50 (at the beginning and ending of the psalm), the plural form is used: acts of loyalty (חֲסָדִים). "It is most likely that the plural is used to denote a number of specific acts of חֶסֶד."[17] In the context of Ps 89, the psalmist is probably thinking about all of the past acts of loyalty that YHWH has shown to David and his descendants—giving them victory in battle, rescuing them from their enemies time and time again, and granting generations of dynastic succession.
- There is a textual issue in the first line of the poem. Consider the differences between the ESV and the NRSV:
- "I will sing of the steadfast love of the Lord, forever" (ESV).
- "I will sing of your steadfast love, O Lord, forever" (NRSV, cf. NEB).
- The ESV follows the MT, which reads חַֽסְדֵ֣י יְ֭הוָה (a construct chain): "YHWH's acts of loyalty."[18] The NRSV, instead of "acts of loyalty" (חַסְדֵי), is reading "your acts of loyalty" (חֲסָדֶיךָ, with a 2ms suffix), which requires interpreting "YHWH" (יְהוָה) as a vocative. The NRSV claims to be following the Septuagint (footnote: "Gk"). According to Rahlfs' 1931 edition, the Septuagint says: "Of your mercies, O Lord (τὰ ἐλέη σου, κύριε), I will sing forever" (NETS).[19] It is likely, however, that the Septuagint originally agreed with the MT and read "the Lord's mercies" (τὰ ἐλέη τοῦ κυρίου) and that the reading "your mercies, O Lord" (τὰ ἐλέη σου, κύριε) is an inner-Greek corruption.[20] This reading probably represents an attempt to smooth out the text—to make the otherwise third-person reference to YHWH in the a-line match the second person reference in the b-line.[21] Some idiomatic modern translations do the same: "O LORD, I will always sing of your constant love; I will proclaim your faithfulness forever" (GNT, cf. CEV, HFA, GNB). The person-shifting in the MT (third person in the a-line --> second person in the b-line), although unusual in English, is a characteristic feature of Hebrew poetry and happens sometimes at the beginnings of psalms (see e.g., Pss 9:2; 92:2).
- In both of the clauses in v. 2, the temporal adverbials are fronted for marked focus: forever... for generations to come. The main point of the verse is that the psalmist commits to singing about YHWH's loyalty and reliability forever.
- The word reliability (אֱמוּנָה), which occurs so often in this psalm (vv. 2, 3, 6, 9, 25, 34, 50), refers to a "state in which humans and deities are considered worthy of trust, because they are truthful and committed, with an unwavering disposition, which is reflected in their words and actions" (SDBH). There is a helpful illustration of the meaning of this word in 2 Kgs 12:15: "No accounting was required from the men who received the silver to pay those doing the work, since they worked with integrity (בֶאֱמֻנָה)" (CSB). In other words, the men were "considered worthy of trust" (SDBH); they were reliable and honest; their conduct was in accord with "truth" (אֱמֶת).[22]
- The phrase for generations to come (לְדֹר וָדֹר, lit.: "for a generation and a generation"), which occurs both in v. 2 and in v. 5, is a Hebrew figure of speech that essentially means "forever."[23] It is often paralleled in poetry with the adverbial "forever" (עוֹלָם or לְעוֹלָם). The NLT's translation of this phrase ("young and old") is inaccurate, because the phrase does not refer to groups of people but to a measurement of time. The ESV's translation ("to all generations," so also KJV, CSB, NET) is also inaccurate in our view, because the lamed preposition does not indicate the recipient of the speech ("I will make known to all generations"), but the temporal frame of the speech ("for/through all generations"), as in the common phrase "forever" (לְעוֹלָם).[24] More accurate in this regard is the translation of the NIV: "through all generations."
v. 3
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 3a | כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה | For I said, "Loyalty will be built up forever. |
| 3b | שָׁמַ֓יִם ׀ *תִּכֹּן* אֱמוּנָתְךָ֣ בָהֶֽם׃ | The sky—your reliability will be established in it." |
Expanded Paraphrase
I am committed to singing about YHWH's loyalty forever. For I said to myself, being fully convinced, "YHWH's loyalty to David will be built up forever and ever, like a house built on an unshakable foundation, never to fall. Each act of covenant loyalty is like another stone in the building, making it more and more beautiful and stable. And no one can threaten this house, because it is established in the most secure place imaginable: the sky—your reliability will be established in it, YHWH." And so, because YHWH's loyalty and reliability to David will never end, they deserve to be celebrated with singing that will never end.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: אָמַרְתִּי I said
Object
ClauseCluster
Clause
Subject
noun: חֶסֶד loyalty
Predicate
verb: יִבָּנֶה will be built up
Adverbial
adverb: עוֹלָם forever
Clause
Subject
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: תִּכֹּן will be established <status="revocalization">
verb: תָּכִן you will establish <status="alternative">
Object <status="alternative">
ConstructChain
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בָ in
Object
Apposition
suffix-pronoun: הֶם them >> it
noun: שָׁמַיִם sky
DiscourseUnit [vv. 4-5]
Fragment
Clause
Predicate
verb: כָּרַתִּי I have cut >> I have made
Object
noun: בְרִית a covenant
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for >> with
Object
ConstructChain <gloss="my chosen one">
noun: בְחִיר chosen one
suffix-pronoun: ִי me
suffix-pronoun: ַי <status="alternative revocalization">
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I have sworn an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Apposition
noun: דָוִד David
ConstructChain <gloss="my servant">
noun: עַבְדּ servant
suffix-pronoun: ִי me
Object
ClauseCluster
Clause
Predicate
verb: אָכִין I will establish
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: עַד until
Object
noun: עוֹלָם forever
Object
ConstructChain <gloss="your dynasty">
noun: זַרְעֶ offspring >> dynasty
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בָנִיתִי I will build
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דוֹר a generation
Object
ConstructChain <gloss="your kingdom">
noun: כִּסְאֲ throne >> kingdom
suffix-pronoun: ךָ you
Fragment
particle: סֶלָה selah
Notes
- Verse 3 begins with the discourse marker for (כִּי), which introduces the reason for the psalmist's commitment in the previous verse: "I will sing about YHWH's loyalty forever, because I said (i.e., I became convinced that) YHWH's loyalty will last forever." In other words, the psalmist is committed to singing about YHWH's loyalty forever (v. 2), because he is convinced that YHWH's loyalty will last forever (v. 3).[25]
- The tense of the verb I said (אָמַרְתִּי) has been understood in different ways.[26] Some translations have a simple past tense—"I said" (ESV, cf. ELB)—or a present perfect—"I have said" (KJV). Others have a future—"I will declare" (NIV, CSB, cf. CEV)—or a present—"I say" (NET, cf. LUT, EÜ, ZÜR). The future-tense interpretation is unlikely for a qatal verb. The past-tense interpretation ("I said" or "I have said") is the most likely interpretation; it both respects the verbal form and makes sense in the context. As Goldingay writes, "When someone says 'I said' and does not tell us the addressee, this is commonly a way of saying 'I said to myself,' 'I thought' (e.g., Pss 30:7; 39:2), and that makes sense here. The line indicates the expectation the speaker verbalized inside, which lay behind the declaration in v. 1 [= v. 2]. The worshipper knows of Yhwh’s acts of commitment in the past and affirms that this commitment will last forever; the singing (v. 1[2]) will thus match it."[27] His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded..."[28]
- As in v. 2, the word forever in v. 3a is fronted for marked focus. The word order in v. 3 is unique in other respects as well. The word "loyalty" is also pre-verbal in v. 3a, probably as the marked topic. In v. 3b, the word "sky" is left-dislocated and resumed as the last constituent in the clause: "the sky—your reliability will be established in it." Ending v. 3 with the words אֱמוּנָתְךָ בָהֶם makes for a parallel ending with v. 2: אֱמוּנָתְךָ בְּפִי.[29]
- The word "build" (בנה) is used figuratively in vv. 3, 5. Loyalty will be "built up" (v. 3a), and YHWH will "build" David's throne (v. 5b). In v. 3, "loyalty" is metaphorically depicted as a building that YHWH has built in the heavens (cf. v. 3b) and will forever maintain. Similarly, in v. 5 David's kingdom is depicted as something that YHWH constructs and maintains. In terms of verbal semantics, the verb will be built up (יִבָּנֶה, yiqtol) "means not so much to be upheld in building, as to be in the course of continuous building (e.g., Job 22:23, Mal 3:15, of an increasingly prosperous condition). Loving-kindness is forever (accusative of duration) in the course of continuous building."[30]
- The parallel word establish (כון) (vv. 3, 5) is also an architectural term (cf. Jdg 16:26; Ps 24:2), referring here to a "process by which a condition becomes stable and can be expected to last for a long time" (SDBH). The permanent "establishing" of the structure is the result of its skillful "building."
- The construction imagery and the two-fold use of the word "build // establish" at the beginning of the psalm alludes to YHWH's promise in 2 Samuel 7—"‘Thus says the Lord: Would you build (תִּבְנֶה) me a house (בַּיִת) to dwell in?...' Moreover, the Lord declares to you that the Lord will make you a house (בַּיִת)... and I will establish (וְכֹנַנְתִּי) the throne of his kingdom forever" (vv. 5, 11, 13 ESV).[31] The following chart further explores the significance of the imagery in v. 3.
- The sky is God's abode (cf. Pss 2:4; 11:4), and it is associated with permanence (cf. v. 30b; Deut 11:21; Job 14:12). The sky is "high and remote" (SDBH), and so what is in the sky is untouchable by humans and unaffected by earthly affairs (cf. Gen 11:1-9).
- The word translated will be established (תִּכֹּן) can be interpreted in different ways. In the Masoretic Text, this verb is vocalized as a hiphil (תָּכִן): "you will establish."[32] But the defective spelling of the consonantal text argues against the hiphil vocalization.[33] The Septuagint appears to have interpreted the verb as a niphal (תִּכֹּן): "truth will be prepared (ἑτοιμασθήσεται)" (NETS).[34] Although the defective spelling is also rare with the niphal—we would have expected תִּכּוֹן—there are clear examples of it.[35] The niphal vocalization of תכן also makes for a nice parallel with the niphal verb יִבָּנֶה in the a-line. Thus, following the Septuagint, we have preferred the niphal vocalization for the verb in v. 3b: תִּכֹּן (cf. NEB).
vv. 4–5
The previous two verses have described YHWH's loyalty and reliability in general terms. Verses 4–5 now focus on a specific context in which YHWH's loyalty and reliability have become manifest and which has occasioned the psalmist's celebration: the Davidic covenant. These verses present YHWH's covenantal commitment to establish David's kingdom and dynasty forever. As in vv. 2–3, the emphasis in vv. 4–5 is on the word forever (see notes below).
YHWH himself is the speaker in these verses. The change in speaker from vv. 2–3 to vv. 4–5 is unmarked. The content makes it unmistakably clear, however, that YHWH is the one speaking in vv. 4–5. Modern translations often add a quotative frame for clarity. E.g., ESV: "You have said" (cf. NIV, NLT, CSB, CEV, GNT, NET).
In the macro-structure of the psalm, vv. 4–5 correspond to vv. 20–38, just as vv. 2–3 correspond to vv. 6–19.
v. 4
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 4a | כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י | "I have made a covenant with my chosen one. |
| 4b | נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃ | I have sworn an oath to David, my servant: |
Expanded Paraphrase
This is a summary of what YHWH promised to David, which he revealed to Nathan the prophet in a vision (2 Sam 7): "I have made a covenant, an enduring agreement sealed with an oath, with my chosen one, David. I have sworn an oath to David, my servant.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: אָמַרְתִּי I said
Object
ClauseCluster
Clause
Subject
noun: חֶסֶד loyalty
Predicate
verb: יִבָּנֶה will be built up
Adverbial
adverb: עוֹלָם forever
Clause
Subject
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: תִּכֹּן will be established <status="revocalization">
verb: תָּכִן you will establish <status="alternative">
Object <status="alternative">
ConstructChain
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בָ in
Object
Apposition
suffix-pronoun: הֶם them >> it
noun: שָׁמַיִם sky
DiscourseUnit [vv. 4-5]
Fragment
Clause
Predicate
verb: כָּרַתִּי I have cut >> I have made
Object
noun: בְרִית a covenant
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for >> with
Object
ConstructChain <gloss="my chosen one">
noun: בְחִיר chosen one
suffix-pronoun: ִי me
suffix-pronoun: ַי <status="alternative revocalization">
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I have sworn an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Apposition
noun: דָוִד David
ConstructChain <gloss="my servant">
noun: עַבְדּ servant
suffix-pronoun: ִי me
Object
ClauseCluster
Clause
Predicate
verb: אָכִין I will establish
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: עַד until
Object
noun: עוֹלָם forever
Object
ConstructChain <gloss="your dynasty">
noun: זַרְעֶ offspring >> dynasty
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בָנִיתִי I will build
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דוֹר a generation
Object
ConstructChain <gloss="your kingdom">
noun: כִּסְאֲ throne >> kingdom
suffix-pronoun: ךָ you
Fragment
particle: סֶלָה selah
Notes
- YHWH's "loyalty" and "reliability" (vv. 2–3) mean that he will keep his covenant with David and his descendants (cf. vv. 4, 29, 35, 40). The word "covenant" (בְּרִית) refers to "an enduring agreement which defines a relationship between two parties involving a solemn, binding obligation(s) specified on the part of at least one of the parties toward the other, made by oath under threat of divine curse, and ratified by a visual ritual."[36] The narrative account of the origin of this agreement is given in 2 Samuel 7. Psalm 89 makes clear the covenantal nature of this agreement as well as the obligations that bind each party: David's descendants swear an oath to keep YHWH's instruction (vv. 31-33), and YHWH swears an oath to forever establish David's "kingdom" (lit. "throne") and "dynasty" (lit.: "offspring") (vv. 5, 36-38), i.e., to ensure the permanence of David's kingdom and dynasty.
- The lamed prepositions (לִבְחִירִי...לְדָוִד) in v. 4 indicate, respectively, the person with (or for) whom the covenant is made ("dative lamed," or lamed of benefactor) and the person to whom the oath is sworn (lamed of communication).[37]
v. 5
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 5a | עַד־ע֭וֹלָם אָכִ֣ין זַרְעֶ֑ךָ | I will establish your descendants forever, |
| 5b | וּבָנִ֨יתִי לְדֹר־וָד֖וֹר כִּסְאֲךָ֣ סֶֽלָה׃ | and I will build your throne for generations to come.'" Selah. |
Expanded Paraphrase
I have sworn to him, 'I will securely establish your descendants so that your dynasty lasts forever and you always have a descendant sitting on your throne, and I will build your throne, a symbol of your kingdom, so that it endures for generations to come.'" Selah.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: אָמַרְתִּי I said
Object
ClauseCluster
Clause
Subject
noun: חֶסֶד loyalty
Predicate
verb: יִבָּנֶה will be built up
Adverbial
adverb: עוֹלָם forever
Clause
Subject
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: תִּכֹּן will be established <status="revocalization">
verb: תָּכִן you will establish <status="alternative">
Object <status="alternative">
ConstructChain
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בָ in
Object
Apposition
suffix-pronoun: הֶם them >> it
noun: שָׁמַיִם sky
DiscourseUnit [vv. 4-5]
Fragment
Clause
Predicate
verb: כָּרַתִּי I have cut >> I have made
Object
noun: בְרִית a covenant
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for >> with
Object
ConstructChain <gloss="my chosen one">
noun: בְחִיר chosen one
suffix-pronoun: ִי me
suffix-pronoun: ַי <status="alternative revocalization">
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I have sworn an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Apposition
noun: דָוִד David
ConstructChain <gloss="my servant">
noun: עַבְדּ servant
suffix-pronoun: ִי me
Object
ClauseCluster
Clause
Predicate
verb: אָכִין I will establish
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: עַד until
Object
noun: עוֹלָם forever
Object
ConstructChain <gloss="your dynasty">
noun: זַרְעֶ offspring >> dynasty
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בָנִיתִי I will build
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דוֹר a generation
Object
ConstructChain <gloss="your kingdom">
noun: כִּסְאֲ throne >> kingdom
suffix-pronoun: ךָ you
Fragment
particle: סֶלָה selah
Notes
- As in v. 2, the adverbial forever is fronted for marked focus. The emphasis is on the permanence of David's dynasty.[38]
- Throne (כִּסֵּא, vv. 5, 15, 30, 37, 45) in this context, is a symbol, "representing someone's position as monarch..." (SDBH), i.e., "kingdom."[39] The following Venn diagram explores some of the similarities and differences between the English word "throne" and the Hebrew word כִּסֵּא.
- Descendants (זֶרַע, vv. 5, 30, 37) is, literally, "seed." The word is grammatically singular, but it refers collectively to David's "descendants" or "offspring." The following Venn diagram compares and contrasts the English word "offspring" and the Hebrew word זֶרַע.
- Together, the two words "throne" and "descendants" (lit.: "seed") capture the two key aspects of YHWH's promises to David. "Throne," or "kingdom," focuses on the synchronic aspect – the king's dominion at a particular point in time – while "descendants," or "dynasty," focuses on the diachronic aspect – the prolongation of his kingdom across generations.
- Verse 5, like v. 3, uses building imagery (see notes on v. 3). David's kingdom/dynasty is like a building that YHWH establishes (cf. 2 Sam 7). The following imagery chart explores the significance of this image.
Kingdom of heaven (vv. 6–19)
Verses 6–19, which correspond structurally to vv. 2–3 in the introduction, are a celebration of YHWH's kingdom. Although the language of "kingdom" is not explicit in these verses, it is strongly implied. For example, v. 10 says that YHWH "rules" (מוֹשֵׁל) over the sea, v. 15 mentions his "throne" (כִּסֵּא), and vv. 14–15 celebrate qualities that typically apply to kings: "strength together with might," "righteousness and justice," "loyalty and faithfulness." What's more, vv. 10–15 (the central verses in this section) describe a sequence of events that assumes the metaphor of kingship: victory over enemies (vv. 10–11), construction of a temple/palace (vv. 12–13), ascending the throne and reigning with power and justice (vv. 14–15).[40]
Structurally, vv. 6–19 form a unit, bound by an inclusio: "holy ones... to YHWH" (vv. 6–7); "to YHWH... the holy one" (v. 19). This unit further divides into three subsections: vv. 6–9; vv. 10–15; and vv. 16–19. The following excerpt from our poetic-structure visual shows these divisions and some of the key features in the text that support them.
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The first two of these subsections (vv. 6–9; vv. 10–15) are about YHWH's uniqueness and supremacy, while the third subsection (vv. 16–19) is about the uniqueness of YHWH's people, who are privileged to live under his blessing. Thus, thematically, vv. 6–19 might be divided into two parts:
- There is no one like YHWH! (vv. 6–15)
- There is no one like YHWH's people! (vv. 16–19)
Interestingly, David's praise to YHWH in 2 Samuel 7 follows this same pattern (see above):
- v. 22. "Therefore you are great, O Lord God. For there is none like you, and there is no God besides you, according to all that we have heard with our ears."
- v. 23. "And who is like your people Israel..." (ESV).
One of the distinct features in this section (esp. vv. 10–19) is the use of word order to indicate marked focus.[41] In most of these verses, either the independent subject-pronoun "you" is fronted (vv. 10c, 11a, 12c, 13a), the prepositional phrase "yours" is fronted (vv. 12ab, 14a), a nominal reference to YHWH is fronted (vv. 19ab), or some other phrase with a pronominal reference to YHWH is fronted (vv. 11b, 13b, 16b, 17ab, 18b). In all of these instances, the purpose is to assert YHWH's superiority to all other gods (cf. v. 7). He is the one who controls the sea, who crushed Rahab, who owns heaven and earth, who gives his people victory, etc.—he and no one else. The following excerpt from our macrosyntax visual highlights this feature of the text – constituents in marked focus are bold.
No one like YHWH (vv. 6–15)
The first part of this main section focuses on YHWH's incomparability. There is no one like YHWH!
v. 6
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 6a | וְי֘וֹד֤וּ שָׁמַ֣יִם פִּלְאֲךָ֣ יְהוָ֑ה | So let the sky praise your wonders, YHWH! |
| 6b | אַף־אֱ֝מֽוּנָתְךָ֗ בִּקְהַ֥ל קְדֹשִֽׁים׃ | [Let them praise] your reliability, too, in the assembly of holy ones! |
Expanded Paraphrase
And not only is YHWH supremely loyal and reliable, committed to keeping his promises, but there is nothing that can stop YHWH from doing so. There is no one like him! So let the heavenly beings in the sky praise your wonders, YHWH! [Let them praise] your reliability, too, in the heavenly assembly of angelic holy ones, who gather around you to serve you and carry out your will!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
particle: וְ and >> so
Fragment
Clause
Subject
noun: שָׁמַיִם sky
Predicate
verb: יוֹדוּ let it praise
Object
ConstructChain <gloss="your wonders">
noun: פִּלְאֲ wonders
suffix-pronoun: ךָ you
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Subject
Predicate
verb: יוֹדוּ let them praise <status="elided">
Object
ConstructChain <gloss="your reliability, too">
Nominal
noun: אֱמוּנָתְ reliability
Adjectival
adverb: אַף too
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain
noun: קְהַל assembly
Nominal
adjective: קְדֹשִׁים holy ones
Notes
- Verse 6 begins with a waw conjunction, glossed here as so. Verse-initial waw, when followed by a yiqtol verb, is often a discourse marker, signalling "text level disjunction or transition... It marks the beginning of thematic sub-units over against other thematic sub-units within a composition."[42] This function of waw is especially clear when it occurs, as it does here, after Selah.[43] Most translations omit the conjunction altogether.[44] Its function can be adequately conveyed in English by beginning a new poetic paragraph, or by using a discourse marker like "so."
- The sky is probably metonymy for "the heavenly beings who live in the sky," described in vv. 6b, 8a as "holy ones" and in v. 7 as "divine beings." "Common to the mythopoeic world of the ANE was the idea of a council or assembly of the gods that met to determine the fates of the cosmos... Within the biblical materials, the concept of an assembly of divine beings is found throughout the OT as an expression of Yahweh's power and authority... In addition to the function of serving as part of the divine retinue, the beings served to praise and adore Yahweh in his court."[45]
- The verb let...praise (יוֹדוּ) is a yiqtol verb. Most translations interpret it as indicative – "the heavens praise"[46] – though some translations render it as a jussive – "let the heavens praise!"[47] The verb-subject word order might support the jussive reading.[48] The jussive reading also makes sense in the context. Similar hymns of praise typically include some kind of imperatival summons to praise (often with the verb ידה hiphil), followed by כִּי introducing reasons for praise.[49] Furthermore, other passages in the Psalter summon the heavenly beings to praise YHWH (e.g., Ps 29:1-2).
- The word wonders (פֶּלֶא) is a singular noun with a collective meaning.[50]
- The vocative YHWH in v. 6a is clause final, perhaps by default or by attraction to the 2ms pronominal suffix: "your wonders." Or perhaps its clause-final position helps to mark the end of the poetic line.[51]
- The adjective "holy" (קָדוֹשׁ) means "belonging to the realm of the divine" (DCH). The plural holy ones (קְדֹשִׁים) can refer to YHWH's people (e.g., Ps 34:10) or to the heavenly beings who surround his throne (e.g., Zech 14:5; Job 5:1). The context of Ps 89 makes clear that the reference in vv. 6, 8 is to heavenly beings (cf. the parallel "heavens" in v. 6a and the phrase "sons of god >> heavenly beings" in v. 7).
v. 7
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 7a | כִּ֤י מִ֣י בַ֭שַּׁחַק יַעֲרֹ֣ךְ לַיהוָ֑ה | For who in heaven can compare to YHWH? |
| 7b | יִדְמֶ֥ה לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִים׃ | [Who] among the divine beings is like YHWH? |
Expanded Paraphrase
They should praise you because you are far superior to them and worthy of their praise. For who in heaven can compare to YHWH? No one! [Who] among the divine beings is like YHWH? None of them!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 7-8]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
pronoun: מִי who?
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַ in
Object
noun: שַּׁחַק heaven
article: הַ the <status="elided">
Predicate
verb: יַעֲרֹךְ can compare
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Clause
Subject
pronoun: מִי who? <status="elided">
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ among
Object
ConstructChain <gloss="the divine beings">
noun: בְנֵי sons
noun: אֵלִים divine beings
Predicate
verb: יִדְמֶה is like
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
Apposition
noun: יהוָה YHWH
Nominal <status="alternative">
noun: אֵל a god
Adjectival
verb-participle: נַעֲרָץ terrifying
Adverbial
adverb: רַבָּה extremely
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
Nominal
noun: סוֹד council
Adjectival <status="alternative">
adjective: רַבָּה great
Nominal
adjective: קְדֹשִׁים holy ones
Conjunction
conjunction: וְ and
verb-participle: נוֹרָא fearful
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל above
Object
ConstructChain
Nominal
noun: סְבִיבָ around
quantifier: כָּל all
suffix-pronoun: יו he
DiscourseUnit [v. 8]
Fragment
Clause
Subject
pronoun: הוּא he <status="elided">
Predicate
verb: is
Complement
Nominal
noun: אֵל a god
Adjectival
verb-participle: נַעֲרָץ terrifying
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
Nominal
noun: סוֹד council
Adjectival <status="alternative">
adjective: רַבָּה great
Nominal
adjective: קְדֹשִׁים holy ones
Adverbial <status="alternative">
adverb: רַבָּה extremely
Fragment
Clause
Subject
pronoun: הוּא he <status="elided">
Predicate
verb: is
Complement
Complement
adjective: רַבָּה great
Conjunction
conjunction: וְ and
Complement
verb-participle: נוֹרָא fearful
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל above
Object
ConstructChain
Nominal
adjective: סְבִיבָי around
quantifier: כָּל all
suffix-pronoun: ו him
Notes
- The conjunction for (כִּי) in v. 7 represents a speech act causal כִּי, introducing the reason why the heavenly beings should praise YHWH.[52] Similar calls to praise in the Psalter (often with the verb ידה hiphil) are followed by כִּי introducing reasons for praise.[53]
- The word heaven (שַׁחַק) occurs in v. 7 and v. 38, forming a frame around the central section of the psalm (vv. 6-38). The precise referent of the word is not clear. Some Hebrew lexica say that it means "clouds,"[54] but this meaning is difficult to maintain in some of the word's uses,[55] including here in Ps 89 where the word is singular. In Ps 89, the meaning "sky" or "heaven" makes better sense.[56] Perhaps this word (שַׁחַק), which occurs only in poetry, is a poetic synonym of "sky" (שָׁמַיִם),[57] or maybe it is a hyponym of "sky" (שָׁמַיִם), referring to a particular part of the sky.[58] Although the denotation of the word is unclear, it has clear connotations with the divine realm and YHWH's incomparable majesty. Unlike the normal word for "sky" (שׁמים), it is never used in a purely 'secular' or cosmological sense; the context is always theological.[59] Given the word's theological associations, "heaven" is an appropriate English gloss. In the Masoretic Text, it is vocalized as definite (בַשַּׁחַק) (so also in v. 38), because it refers to something unique.
- The verbs in v. 7 are yiqtols, and they have a modal nuance (ability): can.[60]
- The basic meaning of the first verb, compare (יַעֲרֹךְ), is "'lay out, arrange, set in order'" (TDOT). The meaning "compare" is an extension of this basic sense (cf. Isa 40:18; Ps 40:6), since people lay out objects beside one another to compare them.[61]
- The phrase בְּנֵי אֵלִים (lit.: "sons of the gods," so NAB) occurs also in Ps 29:1. It refers here to heavenly beings (NIV, ESV, NET, GNT). Cf. the more common Hebrew phrase בְּנֵי אֱלֹהִים (Gen 6:2, 4; Job 1:6; 2:1; 38:7) and the Aramaic phrase בַר אֱלָהִין (Dan 3:25). All of these phrases refer to divine beings.[62] YHWH's heavenly court consists of lesser divine beings (cf. 1 Kgs 22:19; Job 1:6; 2:1; 38:7; Ps 82). The word "sons" (בְּנֵי) in this phrase does not refer to biological descendants but to members of a class. Compare, for example, the phrase בְּנֵי אִישׁ ("humans") in Ps 4:3.
v. 8
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 8a | אֵ֣ל נַ֭עֲרָץ בְּסוֹד־קְדֹשִׁ֣ים | [He is] a god who is terrifying in the council of holy ones, |
| 8b | רַבָּ֑ה וְ֝נוֹרָ֗א עַל־כָּל־סְבִיבָֽיו׃ | great and fearful above everyone around him. |
Expanded Paraphrase
[He is] a god who is terrifying in the heavenly council of angelic holy ones, and he is great and fearful above and beyond everyone around him.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 7-8]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
pronoun: מִי who?
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַ in
Object
noun: שַּׁחַק heaven
article: הַ the <status="elided">
Predicate
verb: יַעֲרֹךְ can compare
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Clause
Subject
pronoun: מִי who? <status="elided">
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ among
Object
ConstructChain <gloss="the divine beings">
noun: בְנֵי sons
noun: אֵלִים divine beings
Predicate
verb: יִדְמֶה is like
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
Apposition
noun: יהוָה YHWH
Nominal <status="alternative">
noun: אֵל a god
Adjectival
verb-participle: נַעֲרָץ terrifying
Adverbial
adverb: רַבָּה extremely
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
Nominal
noun: סוֹד council
Adjectival <status="alternative">
adjective: רַבָּה great
Nominal
adjective: קְדֹשִׁים holy ones
Conjunction
conjunction: וְ and
verb-participle: נוֹרָא fearful
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל above
Object
ConstructChain
Nominal
noun: סְבִיבָ around
quantifier: כָּל all
suffix-pronoun: יו he
DiscourseUnit [v. 8]
Fragment
Clause
Subject
pronoun: הוּא he <status="elided">
Predicate
verb: is
Complement
Nominal
noun: אֵל a god
Adjectival
verb-participle: נַעֲרָץ terrifying
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
Nominal
noun: סוֹד council
Adjectival <status="alternative">
adjective: רַבָּה great
Nominal
adjective: קְדֹשִׁים holy ones
Adverbial <status="alternative">
adverb: רַבָּה extremely
Fragment
Clause
Subject
pronoun: הוּא he <status="elided">
Predicate
verb: is
Complement
Complement
adjective: רַבָּה great
Conjunction
conjunction: וְ and
Complement
verb-participle: נוֹרָא fearful
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל above
Object
ConstructChain
Nominal
adjective: סְבִיבָי around
quantifier: כָּל all
suffix-pronoun: ו him
Notes
- There is a significant issue in v. 8 concerning the text, line division, and grammar. The issue centers around the word here translated as great (רַבָּה). Consider the differences among the following translations:
- "a God greatly to be feared in the council of the holy ones, // and awesome above all who are around him?" (ESV, cf. NJPS, NIV)
- "a God who is honored in the great angelic assembly, // and more awesome than all who surround him?" (NET)
- "a God feared in the council of the holy ones, // great and awesome above all that are around him?" (NRSV, LUT, ELB, EÜ, ZÜR) (preferred).
- The ESV reads the text as רַבָּה ("greatly)," groups it with the first line (so MT), and interprets it as an adverb.[63] The NET also reads the text as רַבָּה ("greatly)" and groups it with the first line, but it interprets it as an adjective modifying "assembly" (סוֹד).[64] The NRSV reads the text as רַב (or רַב הוּא), groups it with the second line, and interprets it as an adjective describing YHWH.[65] The NRSV's line division follows the Septuagint, which, in turn, probably preserves an ancient Hebrew manuscript division.[66] In this case, the Septuagint's division is probably correct, and it is possible to follow this division without emending the text.[67] The adjective "great" (רַבָּה), instead of being a feminine adjective, could be an Aramaism (= רַבָּא) and thus a masculine adjective.[68] Thus, we can follow the line division of the Septuagint and arrive at the same interpretation as the Septuagint and the NRSV, but without the need to emend the text.
- Another issue in v. 8 is whether the word god (אֵל) is in apposition to "YHWH" from the previous line, the subject of a new clause, or a vocative. Contrast, for example, the following three translations:
- "Who... is like the LORD, a God greatly to be feared..." (ESV) (see the alternative reading in the vv. 7-8 preferred diagram).
- "Who is like the LORD...? ...God is greatly feared" (NIV; cf. LXX) (see vv. 7-8 preferred diagram)
- "Who is like the Lord...? O God (θεὲ), fearsome one..." (cf. Symmachus) (see v. 8 alternative diagram).
- None of these interpretations are entirely satisfying.[69] Thus, a fourth option (here preferred) is to interpret אֵל as a predicate complement with the subject elided: "[He is] a god who is terrifying in the council of holy ones."
- The preposition above (עַל) in v. 8 indicates "superiority."[70]
- The description in v. 8 implies feelings of awe or fear. The word terrifying (נַעֲרָץ) describes a "state in which deities inspire an extreme fear in others" (SDBH), and the word fearful (נוֹרָא) similarly describes a "state in which humans, deities, places and activities have qualities that inspire fear in others."
v. 9
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 9a | יְהוָ֤ה ׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־כָֽמ֖וֹךָ | YHWH, God of armies, who is like you? |
| 9b | חֲסִ֥ין ׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃ | Mighty Yah, [who is like you] with your reliability around you? |
Expanded Paraphrase
YHWH, God of armies, who is like you? No one! Mighty Yah, [who is like you] with your reliability around you? No one!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Vocative
Apposition
noun: יְהוָה YHWH
Nominal
ConstructChain
noun: אֱלֹהֵי God
noun: צְבָאוֹת armies
Fragment
Clause
Subject
pronoun: מִי who?
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: כָמוֹ like
Object
suffix-pronoun: ךָ you
Fragment
Vocative
Apposition <gloss="Mighty Yah">
Nominal
adjective: חֲסִין mighty one
noun: יָהּ Yah
Fragment
ClauseCluster
Clause <status="elided">
Subject
pronoun: מִי who?
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: כָמוֹ like
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וֶ and
Clause
Subject
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: סְבִיבוֹתֶי around
Object
suffix-pronoun: ךָ you
Notes
- The vocatives in v. 9 are clause-initial, marking the beginning of a conversational turn (cf. Kim 2023, 213–217). In vv. 6–8, YHWH is third person. Beginning in v. 9, he is addressed in the second person.
- The phrase YHWH, God of armies (יְהוָה אֱלֹהֵי צְבָאֹות) is an "epithet of God with focus on his being in charge of the host of heavenly beings surrounding his throne, praising him, and carrying out his will on earth; ≈ as an epithet it relates to God's power and control of the cosmos as the divine king and warrior" (SDBH).
- Translations disagree on the line division (and thus on the syntax) of this verse. See, for example, the following translations:
- "Who is like you, Lord God of heavenly forces? Mighty Lord, your faithfulness surrounds you!" (CEB).[71]
- "O Lord God of hosts, who is as mighty as you, O Lord? Your faithfulness surrounds you" (NRSV).[72]
- "O Lord God of hosts, who is like you? You are powerful, O Lord, and your truth is around you" (LXX, trans. NETS).[73]
- "Lord God of Hosts, who is like you? Your strength and faithfulness, Lord, are all around you" (REB, emending the text to חָסְנְךָ)
- As in v. 8, so here in v. 9 the Septuagint probably preserves the earlier line division. This division is a better fit in the poetic context: every other verse in vv. 2-19 is a two-line verse.[74] If we follow the Septuagint's line division, then there are still multiple options for interpreting the syntax.[75] In the end, we interpret as a Mighty Yah (חֲסִין יָהּ) as a vocative, resulting in an AB//AB parallelism for v. 9.[76]
- The word mighty (חָסִין) is an adjective (borrowed from Aramaic) meaning "strong" (HALOT, DCH, BDB).[77]
v. 10
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 10a | אַתָּ֣ה מ֭וֹשֵׁל בְּגֵא֣וּת הַיָּ֑ם | You rule over the swelling of the sea. |
| 10b | בְּשׂ֥וֹא גַ֝לָּ֗יו אַתָּ֥ה תְשַׁבְּחֵֽם׃ | When its waves rise up, you control them. |
Expanded Paraphrase
You, and you alone, rule over the swelling of the sea, a symbol of chaos and unruly disorder. Who can rule over something as untamed and powerful as the sea? When its waves rise up, you and you alone are able to control them.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb-participle: מוֹשֵׁל rule
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ over
Object
ConstructChain <gloss="the swelling of the sea">
noun: גֵאוּת swelling
Nominal
noun: יָּם sea
article: הַ the
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: תְשַׁבְּח control
Object
suffix-pronoun: ֵם them
Adverbial
PrepositionalPhrase <gloss="when its waves rise up">
Preposition
preposition: בְּ when
Object
Clause
Subject
ConstructChain
noun: גַלָּי waves
suffix-pronoun: ו it
Predicate
verb-infinitive: שׂוֹא lifting up
Notes
- The participle you rule (מוֹשֵׁל) indicates continuous action.[78] YHWH is the ruler of the sea, and he is constantly governing its swelling.
- "The cosmic sea... symbolizes the continued threat the forces of chaos pose against God and creation."[79]
- The subordinate clause in v. 10a, "when its waves rise up," is fronted as a frame setter.
- The word translated here as "rise up" (שׂוֹא) is unique in the Bible. Most interpreters understand it to be an infinitive construct from the common verb נשׂא ("rise"): "when its waves rise, you still them" (ESV; cf. KJV, NIV) >> "When its waves surge, you calm them" (NET).[80]
- The verb control (שׁבח, piel) in v. 10b refers to a "state in which humans or deities have the ability to keep things from happening or stop happening" (SDBH). Other lexicons gloss the word as "calm" or "still."[81]
v. 11
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 11a | אַתָּ֤ה דִכִּ֣אתָ כֶחָלָ֣ל רָ֑הַב | You crushed Rahab like those who are slain. |
| 11b | בִּזְר֥וֹעַ עֻ֝זְּךָ֗ פִּזַּ֥רְתָּ אוֹיְבֶֽיךָ׃ | With your strong arm you scattered your enemies. |
Expanded Paraphrase
You and you alone created the world, bringing order out of chaos. You are the one who crushed the chaotic sea monster Rahab, defeating him like those who are slain in battle. You spoke the word, and darkness became light; dry land emerged out of the chaotic waters. With your strong arm you scattered your enemies, every force of chaos and disorder.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: דִכִּאתָ crushed
Object
noun: רָהַב Rahab
Adverbial
PrepositionalPhrase <gloss="like those who are slain">
Preposition
preposition: כֶ like
Object
noun: חָלָל slain one
article: הֶ the <status="elided">
Fragment
Clause
Predicate
verb: פִּזַּרְתָּ you scattered
Object
ConstructChain <gloss="your enemies">
noun: אוֹיְבֶי enemies
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ with
Object
ConstructChain <gloss="your strong arm">
noun: זְרוֹעַ arm
noun: עֻזְּ strength
suffix-pronoun: ךָ you
Notes
- "Rahab is one of the names in the OT of the chaos [sea] monster(s) (cf. also Leviathan, Tannin, Tehom, and Yam."[82] The mythic imagery of YHWH defeating Rahab, the chaos sea monster, applies to the creation of the world.[83] Rahab symbolizes the chaos and disorder of the uncreated world. YHWH's victory over chaos at creation demonstrates his power and legitimates his rule over creation.[84]
- The crushed sea monster, Rahab, is compared to those who are slain (כֶחָלָל).[85] The following chart explores this comparison.
- The phrase your strong arm (בִּזְרוֹעַ עֻזְּךָ) is a three-member construct chain, literally: "the arm of strength of you." The second member of the construct chain ("strength") characterizes the first member ("arm") (= "arm of strength" >> "strong arm"), and the third member of the chain ("you") indicates possession ("your strong arm").[86]
v. 12
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 12a | לְךָ֣ שָׁ֭מַיִם אַף־לְךָ֥ אָ֑רֶץ | The sky is yours; the earth also is yours. |
| 12b | תֵּבֵ֥ל וּ֝מְלֹאָ֗הּ אַתָּ֥ה יְסַדְתָּֽם׃ | The world and all that is in it—you founded them. |
Expanded Paraphrase
As the victorious creator of the world, everything belongs to you. The sky is yours and yours alone; the earth also is yours and yours alone. The world and all that is in it—you are the one who founded them in the same way that a king might found and build a palace after defeating all of his enemies and securing peace for his land.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 12]
Fragment
Clause
Subject
noun: שָׁמַיִם sky
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="yours">
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Fragment
particle: אַף also
Fragment
Clause
Subject
noun: אָרֶץ earth
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="yours">
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: יְסַדְתָּ founded
Object
Apposition
suffix-pronoun: ם them
Nominal
noun: תֵּבֵל the world
Conjunction
conjunction: וּ and
Nominal
ConstructChain
noun: מְלֹא all that is in
suffix-pronoun: ָהּ it
Notes
- The lamed prepositions in v. 12 indicate possession: "belong to you" (NET), "are yours" (NIV, NLT, ESV).[87]
- The word also (אַף) in v. 12b marks the clause as a "noteworthy addition."[88]
- The clause in v. 12b exhibits left-dislocation. The object, the world and all that is in it (תֵּבֵל וּמְלֹאָהּ), is left-dislocated to introduce it as the sentence topic. It is then resumed as a pronominal element at the end of the clause: them.
v. 13
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 13a | צָפ֣וֹן וְ֭יָמִין אַתָּ֣ה בְרָאתָ֑ם | North and south—you created them. |
| 13b | תָּב֥וֹר וְ֝חֶרְמ֗וֹן בְּשִׁמְךָ֥ יְרַנֵּֽנוּ׃ | Tabor and Hermon rejoice at your name. |
Expanded Paraphrase
You are the creator and king not only of Israel, but of the whole world. North and south—you are the one who created them. They are not the territory of another god; they belong to you. Tabor and Hermon, these great mountains in the north, associated with the worship of other gods, rejoice at your name, not at the name of other gods like Baal, for you are the one who created them.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 13]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: בְרָאתָ created
Object
Apposition
suffix-pronoun: ם them
Nominal
noun: צָפוֹן north
Conjunction
conjunction: וְ and
Nominal
ConstructChain
noun: יָמִין south
Fragment
Clause
Subject
noun: תָּבוֹר Tabor
Conjunction
conjunction: וְ and
noun: חֶרְמוֹן Hermon
Predicate
verb: יְרַנֵּנוּ rejoice
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ at
Object
ConstructChain <gloss="your name">
noun: שִׁמְ name
suffix-pronoun: ךָ you
Notes
- The syntactic structure of v. 13a is the same as v. 12b (see notes there). The pronominal suffix "them" (ם) resumes the left-dislocated nouns "north and south" (צָפוֹן וְיָמִין).[89]
- The second half of the verse clearly refers to two mountains. Hermon is a "mountain and mountain range stretching from southern Syria to northern Palestine" (DCH).[90] It was associated with divine activity (cf. 1 Enoch 6:5; 2 Enoch 18:4) and with the storm god Baal in particular (cf. "Baal of Hermon" in Jdg 3:3; 1 Chr 5:23). "Tabor is the name of a mountain in Lower Galilee."[91] Mount Tabor, like Hermon, might have also been associated with the worship of foreign gods.[92]
- In light of the mythological mountains mentioned in the second half of the verse, it is tempting to understand the words צָפוֹן וְיָמִין in the a-line, translated here as north and south (so most English translations), as referring to mountains as well. Zaphon (צפון), the Hebrew word for "north," is also the name of a mountain in the Northern Levant, "the sacred mountain of the storm god Baal."[93] In fact, it was "the cosmic mountain par excellence in Northwest-Semitic religions."[94] Similarly, "Yamin" (ימין), a Hebrew word for "south," could be a reference to the "Amanus" mountains, also in the Northern Levant. Song of Songs 4:8 mentions the mountain "Amana" (אמנה) and associates it with Mt. Hermon—"Come with me from Lebanon, my bride; come with me from Lebanon. Depart from the peak of Amana (אֲמָנָה), from the peak of Senir and Hermon" (Song 4:8). It could be that ימן/ימין in Ps 89 is an alternative spelling for אמן.[95] The NEB translators emend וְיָמִין to וַאֲמָנָה: "Thou didst create Zaphon and Amanus; Tabor and Hermon echo thy name."[96] Even if we follow the MT and read "north and south" in v. 13a, likely, there is also an allusion to the mountains of Zaphon and Amanus: "Behind the compass directions, especially in connection with Tabor and Hermon, lie the traditional Ugaritic mountains of the gods, Zaphon and Amanus, near the city of Ugarit."[97]
- Whereas people worshipped gods other than YHWH on Hermon and Tabor (and Zaphon and Amanus), Ps 89:13b says that these mountains rejoice at your name, i.e., the mountains recognize YHWH as their creator and Lord and gladly accept his rule. The phrase "in your name" is fronted for marked focus; the emphasis is on the pronoun your.
- The bet preposition in the phrase "at your name" (בְּשִׁמְךָ) is a bet of cause.[98] YHWH's name (i.e., his identity or character) is the cause, or source, of the mountains' joy, and their joy is directed towards it. This construction is normal for verbs of rejoicing.[99] English can use various prepositions to express this relationship, e.g., "at your name" (NIV, CSB), "in your name" (NET), or "because of your name."
v. 14
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 14a | לְךָ֣ זְ֭רוֹעַ עִם־גְּבוּרָ֑ה | You have a strong arm, together with might. |
| 14b | תָּעֹ֥ז יָ֝דְךָ֗ תָּר֥וּם יְמִינֶֽךָ׃ | Your hand is powerful, your right hand exalted. |
Expanded Paraphrase
You are the supreme king over the whole world, and you exhibit the best qualities of a king: strength and power, righteousness and faithfulness. You have a strong arm, together with might. Your hand will be powerful, your strong right hand exalted in victory over your enemies.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 14]
Fragment
Clause
Subject
noun: זְרוֹעַ (strong) arm
Adjectival
PrepositionalPhrase
Preposition
preposition: עִם together with
Object
noun: גְּבוּרָה might
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="yours">
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Fragment
Clause
Subject
ConstructChain <gloss="your hand">
noun: יָדְ hand
suffix-pronoun: ךָ you
Predicate
verb: תָּעֹז will be powerful
Fragment
Clause
Subject
ConstructChain <gloss="your right hand">
noun: יְמִינֶ right hand
suffix-pronoun: ךָ you
Predicate
verb: תָּרוּם will be exalted
Notes
- Many modern translations render v. 14a as "You have a mighty arm" (e.g., NRSV). The Hebrew text says, more literally, "You have an arm together with (עִם) might." "Arm" is a figure of speech (metonymy) for "strength." So, in effect, the whole clause says "strength together with might are yours" or "strength is yours, and might in addition."[100] The preposition "(together) with" (עִם) indicates accompaniment or addition. This use of עִם to join two nouns ("this together with that") occurs "chiefly in poetry" (BDB), and so the expression probably would have sounded poetic to the earliest listeners.[101]
v. 15
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 15a | צֶ֣דֶק וּ֭מִשְׁפָּט מְכ֣וֹן כִּסְאֶ֑ךָ | The base of your throne is righteousness and justice. |
| 15b | חֶ֥סֶד וֶ֝אֱמֶ֗ת יְֽקַדְּמ֥וּ פָנֶֽיךָ׃ | Loyalty and faithfulness stand in front of your presence. |
Expanded Paraphrase
The base of your throne, the foundation of your kingdom, is secure because it consists of righteousness and justice. Your rule is characterized by loyalty and faithfulness. These attributes come and stand in front of your presence like servants in your royal court. Truly, there is no one like you!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 15]
Fragment
Clause
Subject
ConstructChain <gloss="the base of your throne">
noun: מְכוֹן base
noun: כִּסְאֶ throne
suffix-pronoun: ךָ you
Predicate
verb: is
Complement
noun: צֶדֶק righteousness
Conjunction
conjunction: וּ and
noun: מִשְׁפָּט justice
Fragment
Clause
Subject
noun: חֶסֶד loyalty
Conjunction
conjunction: וֶ and
noun: אֱמֶת faithfulness
Predicate
verb: יְקַדְּמוּ stand in front of
Object
ConstructChain <gloss="your presence">
noun: פָנֶי face >> presence
suffix-pronoun: ךָ you
Notes
- The nouns righteousness and justice (צֶדֶק וּמִשְׁפָּט) are fronted, probably for marked focus: "your kingdom is not based on unrighteousness and injustice, but on righteousness and justice."
- The phrase loyalty and faithfulness (חֶסֶד וֶאֱמֶת) is fronted in the next clause for similar effect: none other than loyalty and faithfulness stand before YHWH. Loyalty and faithfulness are personified as servants in YHWH's royal court.[102]
No one like YHWH's people (vv. 16–19)
In 2 Samuel 7, David responds to YHWH's covenant promises, not only by celebrating YHWH's uniqueness, but also by celebrating the uniqueness of YHWH's people. See 2 Samuel 7:23-24—And who is like your people Israel—the one nation on earth that God went out to redeem as a people for himself, and to make a name for himself, and to perform great and awesome wonders by driving out nations and their gods from before your people, whom you redeemed from Egypt? You have established your people Israel as your very own forever, and you, Lord, have become their God" (NIV).
v. 16
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 16a | אַשְׁרֵ֣י הָ֭עָם יוֹדְעֵ֣י תְרוּעָ֑ה | Happy are the people, those who know the signal, |
| 16b | יְ֝הוָ֗ה בְּֽאוֹר־פָּנֶ֥יךָ יְהַלֵּכֽוּן׃ | YHWH, who go about in the light of your presence! |
Expanded Paraphrase
Because you are a supremely just and powerful king, Israel is blessed to be your people! How fortunate and happy are the people of Israel, whom you have chosen for yourself, those who know and recognize the sound used to signal YHWH's presence with them on the battlefield, fighting for them and guaranteeing their victory! YHWH, happy are those who go about in the light of your presence and live under your blessing!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 16]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
ConstructChain
noun: אַשְׁרֵי happiness >> happy are
Apposition
Nominal
noun: עָם people
article: הָ the
RelativeClause
RelativeParticle
particle: <status="elided">
Clause
Predicate
verb: יְהַלֵּכוּן go about
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="the light of your presence">
noun: אוֹר light
noun: פָּנֶי face >> presence
suffix-pronoun: ךָ you
Nominal
ConstructChain <gloss="who know the signal">
verb-participle: יוֹדְעֵי those knowing
noun: תְרוּעָה signal
Notes
- Verse 16 is essentially one big construct chain: "The happiness of the people, those knowing the signal, who go about in the light of your presence, YHWH!" On the meaning and function of happy (אַשְׁרֵי) at the head of a construct chain, see notes on Ps 1:1. The word "happy" implies a feeling of admiration on the part of the speaker (see SDBH).
- The word signal (תּרוּעָה) describes a "loud sound... used to express an emotion or to communicate something to a community" (SDBH). Here, it could simply be an expression of joyful emotion,[103] but the fact that it is the object of the verb "know" (ידע) suggests that it has a communicative function, describing a "signal,"[104] the significance of which is "known" only to YHWH's people. In this context, the "shout" probably signals "victory" (Jerome, trans. Risse) or, more specifically, YHWH's royal presence on the battlefield with his people to give them victory. This interpretation makes sense in the context: the parallel line mentions the light of YHWH's presence (v. 16b), and the following lines use military language (vv. 18-19). This interpretation also coheres well with the use of the word outside of this psalm. In 1 Samuel 4:5-6, the people shout to signal YHWH's presence with them in battle: "As soon as the ark of the covenant of the LORD came into the camp, all Israel gave a mighty shout (תְּרוּעָה), so that the earth resounded. And when the Philistines heard the noise of the shouting (הַתְּרוּעָה), they said, 'What does this great shouting (הַתְּרוּעָה) in the camp of the Hebrews mean?'" In 1 Samuel 4, only YHWH's people understand the significance of the "shout;" the Philistines do not understand. Thus, in Ps 89, "those who know the signal" is a way of referring to YHWH's people, who experience his presence with them in battle. Shouting (or blowing a horn) to signal YHWH's presence is probably related to the practice of hailing a king.[105] Thus, the word is used "especially in contexts where Yahweh is acclaimed as king" (TDOT).[106] YHWH's kingship is clear in this context as well; the previous verse of Ps 89 mentioned YHWH's "throne" (v. 15).
- The b-line could be read as an independent clause – "they shall walk... in the light of thy countenance" (KJV)[107] – or as an asyndetic relative clause – "who walk in the light of your presence" (NIV, cf. ESV). Our understanding of the nature of parallelism ("one thought/sentence across two lines," cf. Tsumura 2023) leads us to prefer the relative clause interpretation (cf. Ps 112:1). It is also possible that the relative clause continues into the next verse: "Blessed are the people who know the festal shout, who walk, O Lord, in the light of your face, who exult in your name all the day and in your righteousness are exalted" (ESV).
- The verb go about (יְהַלֵּכוּן) is in the piel stem. Whereas the qal verb הלך simply means "walk" or "go," in the piel stem, which has a pluractional function, it means "go about" or "walk around."[108] The action of "walking," in other words, is "repeated or extended in different locations."[109]
v. 17
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 17a | בְּ֭שִׁמְךָ יְגִיל֣וּן כָּל־הַיּ֑וֹם | They are always glad because of your name, |
| 17b | וּבְצִדְקָתְךָ֥ יָרֽוּמוּ׃ | and exalted because of your righteousness. |
Expanded Paraphrase
They are always celebrating with gladness because of your name, because of who you are, and they are always exalted over their enemies in battle because of your righteousness, the quality by which you do what is right and give your people victory.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 17]
Fragment
ClauseCluster
Clause
Predicate
verb: יְגִילוּן they are glad
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ because of
Object
ConstructChain <gloss="your name">
noun: שִׁמְ name
suffix-pronoun: ךָ you
Adverbial
Nominal <gloss="always">
noun: יּוֹם day
article: הַ the
quantifier: כָּל all
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יָרוּמוּ they are exalted
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ because of
Object
ConstructChain <gloss="your righteousness">
noun: צִדְקָתְ righteousness
suffix-pronoun: ךָ you
Notes
- The verb they are glad (יְגִילוּן) refers to a "state in which humans feel and show great joy" (SDBH).
- The adverbial phrase translated always (כָּל־הַיּוֹם) is, literally, "all day long" (NIV, ESV, GNT, NJPS), which is a figurative way of saying "always."[110]
- For the bet prepositional phrase because of your name (בְּשִׁמְךָ), see the note on v. 13.
- The word exalted (יָרוּמוּ) is "literally: to be, become high; hence: = process by which humans or deities acquire an elevated status" (SDBH).[111] BHS proposes emending יָרוּמוּ to either יְרַנֵּנוּ ("they shout for joy;" cf. v. 13) or יָרוּמוּ קוֹלָם ("they raise their voices"). But there is no manuscript evidence for these emendations. The MT is clearly supported by all of the ancient witnesses, and it makes sense in the context.[112] The clause either says that the people are "exalted" (CSB)[113] or that the people "celebrate" (NIV).[114]
- The bet preposition in the phrase וּבְצִדְקָתְךָ is causal: because of your righteousness.[115] Cf. NJPS: "they are exalted through Your righteousness."
v. 18
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 18a | כִּֽי־תִפְאֶ֣רֶת עֻזָּ֣מוֹ אָ֑תָּה | For you are the strength in which they glory, |
| 18b | וּ֝בִרְצֹנְךָ֗ תָּר֥וּם קַרְנֵֽנוּ׃ | and our horn will be exalted because of your favor. |
Expanded Paraphrase
They rejoice and exalt in you, for you are their source of strength in which they glory, and our horn will be exalted in victory, not because of our strength, but because of your favor.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 18]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
pronoun: אָתָּה you
Predicate
verb: are
Complement
ConstructChain <gloss="the glory of their strength >> the strength in which they glory">
noun: תִפְאֶרֶת glory
noun: עֻזָּ strength
suffix-pronoun: מוֹ them
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="our horn">
noun: קַרְנֵ horn
suffix-pronoun: נוּ us
Predicate
verb: תָּרוּם will be exalted
verb: תָּרִים you will exalt <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ because of
Object
ConstructChain <gloss="your favor">
noun: רְצֹנְ favor
suffix-pronoun: ךָ you
Object <status="alternative">
ConstructChain
noun: קַרְנֵ horn
suffix-pronoun: נוּ us
Notes
- Both v. 18 and v. 19 begin with the word for (כִּי). These verses ground the speech act in v. 16: "happy are..." (אַשְׁרֵי). The reason why the psalmist declares YHWH's people "happy" (v. 16) is that YHWH gives them victory (v. 18) and ensures their protection (v. 19).
- In v. 18a, the predicate complement is fronted for marked focus: "for you are the strength in which they glory." The point of the clause is what YHWH does for his people. He gives them strength that leads to victory, enabling them to boast gloriously over their enemies. For that reason, they are to be considered "happy" (v. 16a).[116]
- For the image of an exalted horn, see the note on v. 25.
- There is a ketiv-qere issue in the MT of v. 18. The ketiv ("what is written," i.e., the consonantal text) reads תרים (hiphil, תָּרִים), but the qere ("what is read," i.e., the vowels) reads תָּרוּם (qal). Some translations follow the ketiv: "you exalt our horn" (NIV).[117] Others follow the qere: "our horn is exalted" (ESV).[118] The qere has the earliest attestation (LXX) and makes for a good parallel with the b-line of the previous clause: "in your righteousness they rise... // in your favor our horn rises." The qere reading also appears in some Hebrew manuscripts outside of the Tiberian tradition.[119]
- The bet preposition in the phrase וּבִרְצֹנְךָ is probably causal: because of your favor.[120]
v. 19
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 19a | כִּ֣י לַֽ֭יהוָה מָֽגִנֵּ֑נוּ | For our shield belongs to YHWH, |
| 19b | וְלִקְד֖וֹשׁ יִשְׂרָאֵ֣ל מַלְכֵּֽנוּ׃ | and our king belongs to the holy one of Israel. |
Expanded Paraphrase
For we are not left to protect ourselves. Rather, our shield, our means of protection and source of victory, belongs to YHWH. YHWH is responsible for protecting us, and he does so by means of his anointed king. And our king is under YHWH's care; he belongs to the holy one of Israel. As long as YHWH is our God and our king is in his care, who can stand against us? Nothing can stop YHWH from keeping his promises.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 19]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="our shield">
noun: מָגִנּ shield
suffix-pronoun: ֵנוּ us
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="YHWH's">
Preposition
preposition: לַ belonging to
Object
noun: יהוָה YHWH
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="our king">
noun: מַלְכּ king
suffix-pronoun: ֵנוּ us
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="the holy one of Israel's">
Preposition
preposition: לִ belonging to
Object
ConstructChain
Nominal
adjective: קְדוֹשׁ holy one
noun: יִשְׂרָאֵל Israel
Notes
- Most modern translations agree on the syntax of this verse: "For our shield belongs to the Lord, our king to the Holy One of Israel" (NET).[121] According to this interpretation, "shield >> protection" is probably a reference to the "king."[122] The Septuagint gives a different interpretation of the grammar, however, when it translates the phrase the whole verse as a single clause in which "our king" is in apposition to "the Holy one of Israel": "because support is of the Lord and of the Holy one of Israel, our king" (LXX, trans. NETS). The parallelism and the focus in the following verses on the human "king" supports the interpretation of the modern translations above.
Kingdom on earth (vv. 20–38)
The way in which the psalm moves back and forth between celebrating YHWH's kingdom (vv. 2–3, vv. 6–19) and commemorating YHWH's covenant with David (vv. 4–5, vv. 20–38) is a key poetic feature of this psalm. Mays summarizes the significance of this poetic juxtaposition as follows:
- "The point of this carefully drawn parallel between the kingship of God and that of David claims that the latter is integral to the former. The Messiah's rule actualizes in the world what is reality in heaven and cosmos. David's kingship is the agency through which the LORD's rule is extended from heaven to earth, and the divine dominion over cosmic chaos is expanded to include historical disorder."[123]
May's interpretation is well-grounded in the many poetic repetitions that unite these two seemingly disparate sections (vv. 6–19 and vv. 20–38). Repeated words and roots include, most notably, "sea" (vv. 10, 26), "enemy" (vv. 11, 23), "exalted" (vv. 14, 25), "hand"/"right hand" (vv. 14, 26), "throne" (vv. 15, 30), "holy" (קדשׁ) (vv. 6, 8, 19, 20, 36), and the rare phrase "in heaven" (vv. 7, 38) that frames the entire unit. The most notable repeated image is control over the sea in vv. 10, 26. Thematically, both halves of the second AB section (vv. 6–38) are about kingship and supremacy over rivals. Furthermore, the last word of the second A unit is "our king" (v. 19) which anticipates the second B unit (vv. 20ff). The following visual identifies some of the most prominent connections between the A and B sections of the psalm, especially between vv. 6–19 and vv. 20–38.
These connections suggest that David's kingdom is a reflection and earthly manifestation – perhaps even an incarnation – of YHWH's kingdom. Just as YHWH is supreme among the heavenly beings (vv. 6–8), so David is the "highest of the earthly kings" (v. 28), and just as YHWH controls the sea (a symbol of chaos and enemies) (vv. 10–11), so he puts David's hand on the sea (v. 26). In other words, the royal "son" represents and resembles his heavenly "father" (cf. v. 27). He manifests the supremacy and dominion of his heavenly father in the earthly realm. As long as YHWH, the father, remains supreme and his kingdom endures, the kingdom of his son, David, will endure and remain supreme (cf. Pss 2, 110).
The means by which YHWH's heavenly kingdom becomes actualized in David's earthly kingdom is through a covenant. Structurally, vv. 20–38 follow the basic pattern of an Ancient Near Eastern treaty, or covenant:[124]
- Historical prologue (vv. 20–21)
- Covenant promises: supremacy (vv. 22–28)
- Covenant promises: permanence (vv. 29–35)
- Oath (vv. 36–38)
Prologue (vv. 20–21)
The first part of the covenant includes a brief historical prologue (vv. 20–21), describing the relationship up to the time of speaking. YHWH has helped David in battle, exalted him, and anointed him as king (cf. 1 Sam 16ff).[125]
v. 20
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 20a[126] | אָ֤ז דִּבַּ֥רְתָּֽ־בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ וַתֹּ֗אמֶר | Long ago, you spoke in a vision to your loyal ones and said, |
| 20b | שִׁוִּ֣יתִי עֵ֭זֶר עַל־גִּבּ֑וֹר | "I have granted help to a warrior |
| 20c | הֲרִימ֖וֹתִי בָח֣וּר מֵעָֽם׃ | I have exalted someone chosen from the people. |
Expanded Paraphrase
And YHWH's promises to David are unconditional. Long ago, YHWH, you spoke in a vision to your loyal ones, the prophets – in this case, to Nathan the prophet – and said, "I have chosen someone to be king over my people. I have granted help to a warrior, the young boy David. I helped him kill Goliath and win many victories as the leader of Saul's armies. I have set him apart and exalted him as someone chosen to be king from among the people.
Grammatical Diagram
Notes
- The word long ago (אָז) (so NLT, GNT), also translated as "then" (KJV, NET) or "once" (NIV, CSB, CEV), usually points to "a specific point in time, either in the past or the future -- at that time" (SDBH), but in this context seems to refer more generally to "a period or point of time in the distant past -- long ago, once" (SDBH). The reference is to the time when YHWH communicated his promises to David through Nathan the prophet. See 2 Samuel 7:4, 17—"But that night the word of the Lord came to Nathan...Nathan reported to David all the words of this entire revelation (הַחִזָּיוֹן)" (NIV). The word אָז might have been chosen, in part, because of the way it sounds; note the similar-sounding words in the context: אָז / חָזוֹן / עֵזֶר.
- The word translated vision (חָזוֹן) refers to a prophetic vision.[127] YHWH's loyal ones here must be the prophets who communicated YHWH's promises to David and his descendants, perhaps "Nathan the prophet and Gad the seer,"[128] and/or "Samuel the prophet."[129] Against the background of 2 Samuel 7, we should probably think of Nathan the prophet in particular. The plural "loyal ones" may refer generically to "the prophets" as a group, with Nathan being the most relevant member in this case.
- The phrase granted... to (שִׁוִּיתִי…עַל) is, more literally, "bestowed... on" (NIV).[130] Because "bestow help upon [someone]" is not natural English, other translations have "granted... to" (ESV, CSB) or "given... to" (GNT). Most translations follow the Hebrew text attested by all of our witnesses (שִׁוִּיתִי עֵזֶר).[131] Some translations, however, emend עֵזֶר ("help") to נֵזֶר ("crown") and say, "I have set the crown on one who is mighty" (NRSV). The emendation requires the change of one letter (נ vs ע) and supposedly fits well in the context of the psalm (see esp. v. 40: "you have defiled his crown [נִזְרוֹ] in the dust"). But the Hebrew text עֵזֶר is supported by all of our witnesses.[132] Furthermore, עֵזֶר ("help") makes better sense in the context. Verses 20–21 are a historical prologue to the covenant, detailing YHWH's relational history with David prior to the covenant. Before David became king, YHWH helped him become a mighty warrior (גִּבּוֹר) (see 1 Sam 17–18).
- The word translated as someone chosen (בָּחוּר) could be either a qal passive participle from the verb בחר, meaning "chosen one" (cf. NLT, KJV, ESV, CSB, CEB, so LXX) or a noun meaning "young man" (cf. NIV, NET; so Targum). Several arguments support the "chosen one" interpretation. First, the word "chosen one" (בָּחִיר) has already appeared in the psalm's introduction, referring to David (v. 4). Second, elsewhere, "chosen one" (בָּחִיר) and "warrior" (גִּבּוֹר) occur in the same context (e.g., Josh 8:3; cf. 2 Chr 13:3). Third, the following min prepositional phrase makes the most sense if it modifies בָּחוּר in the sense of "chosen from among" (cf. 2 Sam 6:21; 10:9; Job 36:21).
- As mentioned in the previous note, the min preposition in the phrase from the people (מֵעָם) probably modifies the participle בָּחוּר and has a partitive sense: "one chosen from the people" (ESV).[133]
v. 21
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 21a | מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י | I have found David, my servant; |
| 21b | בְּשֶׁ֖מֶן קָדְשִׁ֣י מְשַׁחְתִּֽיו׃ | I have anointed him with my holy oil; |
Expanded Paraphrase
I have found David, my servant. Through the prophet Samuel, I found him in Bethlehem tending his father's sheep; and through Samuel, I have anointed him with my holy oil, consecrating him for special service to me, to rule over my people, Israel.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 21-22]
Fragment
Clause
Predicate
verb: מָצָאתִי I have found
Object
Apposition
Nominal
noun: דָּוִד David
RelativeClause
RelativeParticle
particle: אֲשֶׁר whom
ClauseCluster
Clause
Subject
ConstructChain <gloss="my hand">
noun: יָדִ hand
suffix-pronoun: י me
Predicate
verb: תִּכּוֹן will be established >> will always be
Adverbial
PrepositionalPhrase
Preposition
preposition: עִמּ with
Object
suffix-pronoun: וֹ him
Clause
Subject
ConstructChain <gloss="my arm">
noun: זְרוֹע arm
suffix-pronoun: ִי me
Predicate
verb: תְאַמְּצ strengthen
Adverbial
particle: אַף also
Object
suffix-pronoun: ֶנּוּ him
ConstructChain <gloss="my servant">
noun: עַבְדִּ servant
suffix-pronoun: י me
Fragment
Clause
Predicate
verb: מְשַׁחְתִּי I have anointed
Object
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain <gloss="my holy oil">
noun: שֶׁמֶן oil
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Notes
- The statement I have found David might refer to when YHWH, through the prophet Samuel, found David in Bethlehem and anointed him as king over YHWH's people (cf. 1 Sam 16).
- The phrase שֶׁמֶן קָדְשִׁי, lit.: "oil of holiness of me," describes the "oil" characterized by "holiness" that belongs to "me," i.e., YHWH. Thus: my holy oil (NLT, et al.). "Holiness" here refers to a "state in which [an object has] become part of the realm of God and his service" (SDBH).
- The fronting of the prepositional phrase "with my holy oil" creates an inclusio with the previous line, with verbs occurring at the beginning and end of the verse: "I found... I anointed."
Covenant promises: supremacy (vv. 22–28)
The second part of the covenant consists of a series of promises relating to the supremacy of David's kingdom (vv. 22–28). In these verses, YHWH promises to make David supreme over all of his enemies.
v. 22
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 22a | אֲשֶׁ֣ר יָ֭דִי תִּכּ֣וֹן עִמּ֑וֹ | My hand will always be with him; |
| 22b | אַף־זְרוֹעִ֥י תְאַמְּצֶֽנּוּ׃ | my arm will also strengthen him. |
Expanded Paraphrase
My strong hand will always be with him; my powerful arm will also strengthen him. And because of my strength, he will be able to stand strong against his enemies.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 21-22]
Fragment
Clause
Predicate
verb: מָצָאתִי I have found
Object
Apposition
Nominal
noun: דָּוִד David
RelativeClause
RelativeParticle
particle: אֲשֶׁר whom
ClauseCluster
Clause
Subject
ConstructChain <gloss="my hand">
noun: יָדִ hand
suffix-pronoun: י me
Predicate
verb: תִּכּוֹן will be established >> will always be
Adverbial
PrepositionalPhrase
Preposition
preposition: עִמּ with
Object
suffix-pronoun: וֹ him
Clause
Subject
ConstructChain <gloss="my arm">
noun: זְרוֹע arm
suffix-pronoun: ִי me
Predicate
verb: תְאַמְּצ strengthen
Adverbial
particle: אַף also
Object
suffix-pronoun: ֶנּוּ him
ConstructChain <gloss="my servant">
noun: עַבְדִּ servant
suffix-pronoun: י me
Fragment
Clause
Predicate
verb: מְשַׁחְתִּי I have anointed
Object
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain <gloss="my holy oil">
noun: שֶׁמֶן oil
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Notes
- The אֲשֶׁר at the beginning of v. 22a (not translated directly in the CBC) has been understood in a number of ways. It could have its normal value as a relative particle: "I found David my servant; with holy oil I anointed him; with whom my hand will be established..." (cf. KJV).[134] Alternatively, it could be a more loosely connected subordinating conjunction, indicating result (cf. ESV: "so that...") or an explanation (cf. LXX trans. NETS: "for [γὰρ] my hand shall sustain him").[135] Because אֲשֶׁר almost always functions as a relative particle (c. 97% of the time)[136] it is probably best to interpret אֲשֶׁר as a relative particle if this interpretation is plausible in the context. In our specific case, it is plausible that אֲשֶׁר in v. 22a functions as a relative particle with "David my servant" in v. 21a as its antecedent.[137] Alternatively, the antecedent could be the 3ms suffix in מְשַׁחְתִּיו.
- Hand (יָד) is metonymic for "strength," i.e., an "action by which humans or deities exert strength and power" (SDBH). Similarly, the word arm (זְרוֹעַ) in the parallel line is "directly associated with strength and power" (SDBH). The subjects "hand" and "arm" are fronted in their respective clauses, creating an ABAB structure.[138]
A. My hand B. will always be with him A. My arm B. will also strengthen him
- The clause in the a-line is, literally, "With whom my hand shall be established" (KJV, cf. ESV), which is a way of saying that "Yahweh's hand [>> strength] will never leave him without protection."[139] Hence GNT: "My strength will always be with him."
- The word also (אַף) in v. 22b marks the clause as a "noteworthy addition."[140]
v. 23
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 23a | לֹֽא־יַשִּׁ֣א אוֹיֵ֣ב בּ֑וֹ | No enemy will exact tribute from him, |
| 23b | וּבֶן־עַ֝וְלָ֗ה לֹ֣א יְעַנֶּֽנּוּ׃ | and no unjust person will afflict him. |
Expanded Paraphrase
No enemy nation will conquer him and exact tribute from him, and no unjust person, no foreign king, will afflict him by imposing a tribute upon him.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 23]
Fragment
ClauseCluster
Clause
Subject
noun: אוֹיֵב enemy
Predicate
verb: יַשִּׁא will exact tribute
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בּ from
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="unjust person">
noun: בֶן son
noun: עַוְלָה injustice
Predicate
verb: יְעַנּ will afflict
Object
suffix-pronoun: ֶנּוּ him
Adverbial
adverb: לֹא not
Notes
- The non-default word order in the b-line results in an ABBA structure for the verse.
A will not exact tribute B an enemy B and an unjust person A will not afflict him
- The verb translated will exact tribute (יַשִּׁא) has been interpreted in different ways. Our interpretation agrees with the NET: "No enemy will be able to exact tribute from him" (NET).[141] The literal meaning of the word, according to this interpretation, is "to act as a creditor."[142] The ESV, however, interprets the verb as a different, identically sounding word (a homonym): "The enemy shall not outwit him."[143] The NET interpretation makes the most sense in the context (see especially the verb in the parallel line: "oppress")[144] and works the best with the bet preposition.[145] By contrast, the verb "outwit" or "deceive" takes a direct object (e.g., 2 Chr 32:1) or a lamed preposition (e.g., 2 Kgs 18:28).[146]
- Verse 23b alludes to the promise in 2 Sam 7:10: "And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore (וְלֹא־יֹסִיפוּ בְנֵי־עַוְלָה לְעַנֹּותֹו), as they did at the beginning" (NIV).
- The phrase unjust person (בֶן־עַוְלָה) is, literally, "son of injustice" or "son of wickedness" (NASB, cf. ELB). This is a common Hebrew idiom. In Hebrew, the word "son" is often "followed by [a] word of quality, characteristic, etc." (BDB) to describe a particular kind of person. A "son of injustice" is a person characterized by injustice, i.e., "an unjust person."[147]
v. 24
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 24a | וְכַתּוֹתִ֣י מִפָּנָ֣יו צָרָ֑יו | But I will crush his adversaries from before him, |
| 24b | וּמְשַׂנְאָ֥יו אֶגּֽוֹף׃ | and strike down those who are hostile to him. |
Expanded Paraphrase
But I will crush and totally defeat his adversaries from before him, and strike down those who are hostile to him.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 24]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: כַתּוֹתִי I will crush
Object
ConstructChain <gloss="his adversaries">
noun: צָרָי adversaries
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase <gloss="from before him">
Preposition
preposition: מִ from
Object
ConstructChain
noun: פָּנָי face
suffix-pronoun: ו him
Conjunction
conjunction: וּ and
Clause
Predicate
verb: אֶגּוֹף I will strike down
Object
ConstructChain
verb-participle: מְשַׂנְאָי those who are hostile to
suffix-pronoun: ו him
Notes
- As in the previous verse, the word-order in this verse has an ABBA structure:
A But I will crush ... from before him B his adversaries B and ... those who are hostile to him. A [I will] strike down
- The basic meaning of the word crush is "causative action by which humans use excessive power to break an object into little pieces" (SDBH). Here, "crush" is a metaphor for "totally defeat," i.e., a "causative action by which an army gains the upper hand over an opposing army with a total victory" (SDBH).
- The preposition from before (מִפְּנֵי) typically occurs in contexts of "hostility and/or threat," describing how "trajectory x [here = David's adversaries] moves away (e.g., flees or hides) from the presence of a landmark y [here = David]."[148] In this case, the adversaries are defeated "from before David's presence," i.e., they are defeated and thereby removed from his presence.[149]
v. 25
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 25a | וֶֽאֶֽמוּנָתִ֣י וְחַסְדִּ֣י עִמּ֑וֹ | And my reliability and my loyalty will be with him, |
| 25b | וּ֝בִשְׁמִ֗י תָּר֥וּם קַרְנֽוֹ׃ | and his horn will be exalted because of my name. |
Expanded Paraphrase
I have made a covenant with him, and so I will be loyal to him. My reliability and my loyalty will be with him, and his horn will be exalted in victory because of my name, because of who I am—a God who is faithful and powerful.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 25]
Fragment
particle: וֶ and
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="my reliability">
noun: אֶמוּנָת reliability
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
ConstructChain <gloss="my loyalty">
noun: חַסְדּ loyalty
suffix-pronoun: ִי me
Predicate
verb: will be
Complement
PrepositionalPhrase
Preposition
preposition: עִמּ with
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="his horn">
noun: קַרְנ horn
suffix-pronoun: וֹ him
Predicate
verb: תָּרוּם will be exalted
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ because of
Object
ConstructChain <gloss="my name">
noun: שְׁמ name
suffix-pronoun: ִי me
Notes
- For the words reliability and loyalty, see vv. 2–3.
- The prepositional phrase with him (עִמּוֹ) "profiles a landmark y [here = David] who is the human recipient (often beneficiary) of the activity of trajector x [here: YHWH, acting in loyalty]."[150]
- A horn is "a symbol of strength and power."[151] "The metaphorical value of the horn comes primarily from the fact that the size and condition of an animal's horns are indicative of its power, status, and health."[152] In the poetry of the Bible, the image of the horn is associated especially with the Davidic dynasty.[153]
- On the phrase because of my name (בִשְׁמִי), see the note on בְּשִׁמְךָ in v. 13. Cf. NIV, NJPS: "through my name."[154]
v. 26
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 26a | וְשַׂמְתִּ֣י בַיָּ֣ם יָד֑וֹ | And I will put his hand on the sea |
| 26b | וּֽבַנְּהָר֥וֹת יְמִינֽוֹ׃ | and his right hand on the currents. |
Expanded Paraphrase
And just as I rule over the chaotic sea, so I will put his hand on the sea and give him control over its swelling waves, and I will put his right hand on the ocean's currents. He, too, will be master over chaos, subduing his enemies and bringing peace and order to his kingdom, just as I did at creation.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 26]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: שַׂמְתִּי I will put
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ on
Object
noun: יָּם sea
article: הַ the <status="elided">
Object
ConstructChain <gloss="his hand">
noun: יָד hand
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and
Clause
Predicate
verb: שַׂמְתִּי I will put <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ on
Object
noun: נְּהָרוֹת currents
article: הַ the <status="elided">
Object
ConstructChain <gloss="his right hand">
noun: יְמִינ right hand
suffix-pronoun: וֹ him
Notes
- This verse has an ABCBC structure. The verb "I will put" (A) is elided in the second clause of the verse.
A. And I will put B. on the sea C. his hand B. and on the currents C. his right hand
- The following chart explores the image of YHWH putting David's hand on the sea.
- The word currents (נְהָרוֹת), parallel with "sea" (יָם), probably refers to "sea-currents"[155] rather than to freshwater rivers. See Jonah 2:4(3): "You hurled me into the depths, into the very heart of the seas, and the currents (וְנָהָר) swirled about me; all your waves and breakers swept over me" (NIV). Alternatively, according to TDOT, the plural נְהָרוֹת might be "a plural of amplification or extension," referring to "the great river, the sea (Isa. 44:27; 50:2; Ps. 78:16; 137:1), or the deep (24:2; 74:15; Hab. 3:8)." In either case, the reference is sea-related and has associations with chaos.[156]
v. 27
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 27a | ה֣וּא יִ֭קְרָאֵנִי אָ֣בִי אָ֑תָּה | He will call out to me, "You are my father, |
| 27b | אֵ֝לִ֗י וְצ֣וּר יְשׁוּעָתִֽי׃ | my god and the rock who saves me." |
Expanded Paraphrase
He will acknowledge his dependence on me and call out to me, "You are my father, and I am your son, who represents your heavenly rule on earth and resembles your character. You are my god and the giant rock who gives me shelter from my enemies and saves me."
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 27]
Fragment
Clause
Subject
pronoun: הוּא he
Predicate
verb: יִקְרָאֵ will call out
Adverbial
Nominal
suffix-pronoun: נִי to me
Object
Clause
Subject
pronoun: אָתָּה you
Predicate
verb: are
Complement
Apposition
ConstructChain <gloss="my father">
noun: אָב father
suffix-pronoun: ִי me
ConstructChain <gloss="my god">
noun: אֵל god
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
ConstructChain <gloss="the rock who saves me">
noun: צוּר rock
noun: יְשׁוּעָת salvation
suffix-pronoun: ִי me
Notes
- The pronoun he in v. 27 is explicit (הוּא) and fronted for marked topic. It contrasts with the fronted pronoun "I" in the following verse.
- In 2 Samuel 7, YHWH promised to become the father of David and his descendants: "I will be his father, and he will be my son" (2 Sam 7:14, NIV). The description of the king as God’s son is an idea attested throughout the Ancient Near Eastern world.[157] “The meaning may have differed in Egypt, Canaan, and Mesopotamia, but the common denominator is the idea that the king represents the character of the god in some way to the people."[158] The phrase my father in v. 27 is fronted for marked focus.
- The phrase the rock who saves me (צוּר יְשׁוּעָתִי) is a three-part construct chain: (1) rock, (2) salvation, (3) me. YHWH is "the Rock of my salvation" (NLT, ESV, CSB) in the sense that he is a rock—i.e., a "mass of rock projecting and forming an elevation" (SDBH)—that provides salvation or protection for David. Cf. CEV: "the mighty rock where I am safe" (CEV); NET: "the protector who delivers me."
v. 28
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 28a | אַף־אָ֭נִי בְּכ֣וֹר אֶתְּנֵ֑הוּ | What's more, I will make him the firstborn, |
| 28b | עֶ֝לְי֗וֹן לְמַלְכֵי־אָֽרֶץ׃ | the highest of the kings of the earth. |
Expanded Paraphrase
What's more, he will not be a king like any other king. I will make him supreme, the firstborn son and heir to my universal kingdom. I will make him the highest of the kings of the earth, even as I am "the Most High" and there is no one in heaven who compares to me.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 28]
Fragment
particle: אַף what's more
Fragment
Clause
Subject
pronoun: אָנִי I
Predicate
verb: אֶתְּנֵ will make
Object
suffix-pronoun: הוּ him
Complement
Apposition
noun: בְּכוֹר firstborn
Nominal
noun: עֶלְיוֹן highest
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ of
Object
ConstructChain <gloss="the kings of the earth">
noun: מַלְכֵי kings
noun: אָרֶץ earth
Notes
- The word what's more (אַף) in v. 28 marks the clause as a "noteworthy addition."[159]
- The firstborn (בְּכוֹר) is "the main heir of estate and blessing" (SDBH), meaning here that the king will inherit YHWH's estate, i.e., the whole world (cf. Ps 2:7-8).
- As the firstborn, he will be "the highest king,"[160] sharing in a title that, elsewhere in the Psalter, belongs uniquely to YHWH: "Most High."[161]
- The lamed preposition in the phrase לְמַלְכֵי־אָרֶץ indicates a general relationship between the word "highest" (עֶלְיוֹן) and the phrase "kings of earth" (מַלְכֵי־אָרֶץ), i.e., "the highest in relation to the kings of the earth" or "the highest of the kings of the earth" (ESV). This use of lamed is roughly equivalent to a construct-chain relationship.[162]
- For the prose version of this promise, see 2 Samuel 7:9: "Now I will make your name great, like the names of the greatest men on earth" (NIV).
Covenant promises: permanence (vv. 29–35)
The third part of the covenant consists of another series of promises, this time related to the duration of David's kingdom (vv. 29–38). Whereas, in vv. 22–28, YHWH promised to make David supreme over all of his enemies, here in vv. 29–38, he promises to make his dynasty and kingdom last forever. Note that this second series of covenant promises is bound by an inclusio: "forever" (v. 29)—"enduring" (v. 38).
v. 29
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 29a | לְ֭עוֹלָ֗ם אֶשְׁמָור־ל֣וֹ חַסְדִּ֑י | I will keep my loyalty for him forever, |
| 29b | וּ֝בְרִיתִ֗י נֶאֱמֶ֥נֶת לֽוֹ׃ | and my covenant will be enduring for him. |
Expanded Paraphrase
Other earthly kingdoms rise and fall, but his will never fall. I will keep my loyalty for him forever, and my covenant will be enduring for him through his line of descendants.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 29]
Fragment
ClauseCluster
Clause
Predicate
verb: אֶשְׁמָר I will keep
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ him
Object
ConstructChain <gloss="my loyalty">
noun: חַסְדּ loyalty
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="my covenant">
noun: בְרִית covenant
suffix-pronoun: ִי me
Predicate
verb: will be
Complement
verb-participle: נֶאֱמֶנֶת enduring
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ him
Notes
- The adverbial forever (לְעוֹלָם) is fronted for marked focus (cf. vv. 2–5): "I will keep my loyalty for him (not for a limited time, but) forever." Fronting the adverbial "forever" also creates an inclusio around all of vv. 29–38: "forever" (לְעוֹלָם, v. 29)—"enduring" (נֶאֱמָן, v. 38). This whole section (vv. 29–38) is about the permanence of David's kingdom and dynasty.
- There is an insignificant ketiv-qere issue in v. 29: I will keep (אֶשְׁמָור). The ketiv ("what is written," i.e., the consonants) reads אשמור, and the qere ("what is read," i.e., the vowels) reads אֶשְׁמָר. The distinction is only orthographic; the morphology is the same in either case (1cs yiqtol).
- Each line in this verse has a lamed prepositional phrase for him (לוֹ). In each instance, however, there is a slightly different nuance. The prepositional phrase (לוֹ) in the first line represents the so-called "dative lamed," common with the verb שׁמר and its synonyms.[163] It indicates the one for whom covenant loyalty is "kept," the beneficiary of the act of "keeping."[164] ESV: "I will keep for him." The prepositional phrase (לוֹ) in the second line refers to the one who experiences the enduring state of YHWH's covenant.[165] Translations that render this second lamed phrase as "my covenant with him"[166] accurately convey the sense of the clause but not the precise sense of the lamed. It does not modify "covenant" but is adverbial, modifying the predicate and indicating the experiencer of the state described.
- Most translations render the second clause in this verse as future tense: "will stand firm."[167] Others have a present-tense: "is secure" (NET).[168] The former interpretation seems to make the most sense in the context, while the latter best respects the participle form (נֶאֱמֶנֶת). We can take the best from both interpretations by reading the participle as a present-tense predicate complement (enduring) and assuming an elided future-tense copula (will be).[169]
- For the words loyalty and covenant, see the notes on v. 2 and v. 4, respectively.
v. 30
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 30a | וְשַׂמְתִּ֣י לָעַ֣ד זַרְע֑וֹ | I will establish his descendants forever |
| 30b | וְ֝כִסְא֗וֹ כִּימֵ֥י שָׁמָֽיִם׃ | and his throne as long as the sky endures. |
Expanded Paraphrase
I will securely establish his descendants so that his dynasty lasts forever, and his throne, the symbol of his kingdom, will last as long as the sky endures. For the same covenant loyalty that upholds the sky upholds my covenant with David.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 30]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: שַׂמְתִּי I will establish
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לָ for
Object
noun: עַד forever
Object
ConstructChain <gloss="his descendants">
noun: זַרְע offspring >> descendants
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: שַׂמְתִּי I will establish <status="elided">
Object
ConstructChain <gloss="his throne">
noun: כִסְא throne
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase <gloss="as long as the sky endures">
Preposition
preposition: כִּ like
Object
ConstructChain
noun: ימֵי days
noun: שָׁמָיִם sky
Notes
- This verse has an ABCCB structure. The verb "I will establish" (A) is elided in the second clause of the verse (cf. v. 26, which has a similar structure and also begins with the verb וְשַׂמְתִּי).
A. and I will establish B. forever C. his descendants C. and his throne B. as long as the sky endures
- The clause in v. 30a seems grammatically incomplete: "I will make/put his offspring forever." There are three ways to resolve the difficulty. (1) Assume some kind of elision. E.g., KJV: "His seed also will I make to endure for ever."[170] (2) Interpret לָעַד not as an adverbial but as the predicate complement of the שִׂים construction: "I will make his offspring perpetual."[171] (3) Interpret the verb שִׂים to mean establish. E.g., "I will establish his offspring forever" (ESV).[172] This last option is the most likely. It does not require any elision, and it allows us to interpret לָעַד according to its normal sense and שִׂים according to a fairly well-attested sense. Note also the parallel clause in v. 5: "I will establish his offspring" (אָכִין זַרְעֶךָ).[173]
- For the words throne and descendants, see the note on v. 5.
- Just as YHWH made an eternal, unconditional covenant with David, so YHWH also made an eternal, unconditional covenant with creation, promising that day and night (and, therefore, sun and moon) would never cease (see Gen 8:21–22). The same loyalty and reliability that uphold YHWH's covenant with creation also uphold YHWH's covenant with David. Therefore, David's kingdom will last as long as the sky endures (כִּימֵי שָׁמָיִם, lit.: "as the days of the sky"). Similarly, Jeremiah says, "If you can break my covenant with the day and my covenant with the night, so that day and night will not come at their appointed time, then also my covenant with David my servant may be broken, so that he shall not have a son to reign on his throne" (Jer 33:20–21, ESV).
v. 31
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 31a | אִם־יַֽעַזְב֣וּ בָ֭נָיו תּוֹרָתִ֑י | If his descendants reject my instruction |
| 31b | וּ֝בְמִשְׁפָּטַ֗י לֹ֣א יֵלֵכֽוּן׃ | and do not walk according to my rules; |
Expanded Paraphrase
My promises to him are unconditional. Even if his descendants reject my instruction and do not walk according to my rules;
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 31-33]
Fragment
particle: וּ and
Fragment
ClauseCluster
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish
Object
ConstructChain <gloss="their rebellion">
noun: פִּשְׁע rebellion
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ with
Object
noun: שֵׁבֶט a rod
Conjunction
conjunction: וּ and
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish <status="elided">
Object
ConstructChain <gloss="their iniquity">
noun: עֲוֺנ iniquity
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ with
Object
noun: נְגָעִים wounds
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Subject
ConstructChain <gloss="his descendants">
noun: בָנָי sons >> descendants
suffix-pronoun: ו him
Predicate
verb: יַעַזְבוּ reject
Object
ConstructChain <gloss="my instruction">
noun: תּוֹרָת instruction
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יֵלֵכוּן walk
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in >> according to
Object
ConstructChain <gloss="my rules">
noun: מִשְׁפָּט rules
suffix-pronoun: ַי me
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Predicate
verb: יְחַלֵּלוּ they profane >> they dishonor
Object
ConstructChain <gloss="my decrees">
noun: חֻקֹּת decrees
suffix-pronoun: ַי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יִשְׁמֹרוּ keep
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my commands">
noun: מִצְוֺת commands
suffix-pronoun: ַי me
Notes
- The word order in v. 31 creates an ABBA structure.
A. If his descendants B. reject my instruction B. and ... according to my rules A. do not walk
- To "walk in" (בְּ) someone's rules is to "walk according to" (בְּ) those rules (cf. Ps 1:1). ESV: "If his children... do not walk according to my rules" (cf. GNT).
v. 32
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 32a | אִם־חֻקֹּתַ֥י יְחַלֵּ֑לוּ | if they dishonor my decrees |
| 32b | וּ֝מִצְוֺתַ֗י לֹ֣א יִשְׁמֹֽרוּ׃ | and do not keep my commands, |
Expanded Paraphrase
if they dishonor my decrees and do not keep my commands,
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 31-33]
Fragment
particle: וּ and
Fragment
ClauseCluster
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish
Object
ConstructChain <gloss="their rebellion">
noun: פִּשְׁע rebellion
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ with
Object
noun: שֵׁבֶט a rod
Conjunction
conjunction: וּ and
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish <status="elided">
Object
ConstructChain <gloss="their iniquity">
noun: עֲוֺנ iniquity
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ with
Object
noun: נְגָעִים wounds
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Subject
ConstructChain <gloss="his descendants">
noun: בָנָי sons >> descendants
suffix-pronoun: ו him
Predicate
verb: יַעַזְבוּ reject
Object
ConstructChain <gloss="my instruction">
noun: תּוֹרָת instruction
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יֵלֵכוּן walk
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in >> according to
Object
ConstructChain <gloss="my rules">
noun: מִשְׁפָּט rules
suffix-pronoun: ַי me
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Predicate
verb: יְחַלֵּלוּ they profane >> they dishonor
Object
ConstructChain <gloss="my decrees">
noun: חֻקֹּת decrees
suffix-pronoun: ַי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יִשְׁמֹרוּ keep
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my commands">
noun: מִצְוֺת commands
suffix-pronoun: ַי me
Notes
- The clauses in v. 32 continue the word-order pattern of v. 31b (noun phrase referring to commandments, followed by a verb).
B. if ... my decrees A. they dishonor B. and ... my commands A. [they] do not keep
v. 33
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 33a | וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם | then I will punish their rebellion with a rod |
| 33b | וּבִנְגָעִ֥ים עֲוֺנָֽם׃ | and their iniquity with wounds. |
Expanded Paraphrase
then, yes, to be sure, I will punish their rebellion with a rod and their iniquity with wounds, just as any father would discipline his son for disobedience.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 31-33]
Fragment
particle: וּ and
Fragment
ClauseCluster
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish
Object
ConstructChain <gloss="their rebellion">
noun: פִּשְׁע rebellion
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ with
Object
noun: שֵׁבֶט a rod
Conjunction
conjunction: וּ and
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish <status="elided">
Object
ConstructChain <gloss="their iniquity">
noun: עֲוֺנ iniquity
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ with
Object
noun: נְגָעִים wounds
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Subject
ConstructChain <gloss="his descendants">
noun: בָנָי sons >> descendants
suffix-pronoun: ו him
Predicate
verb: יַעַזְבוּ reject
Object
ConstructChain <gloss="my instruction">
noun: תּוֹרָת instruction
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יֵלֵכוּן walk
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in >> according to
Object
ConstructChain <gloss="my rules">
noun: מִשְׁפָּט rules
suffix-pronoun: ַי me
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Predicate
verb: יְחַלֵּלוּ they profane >> they dishonor
Object
ConstructChain <gloss="my decrees">
noun: חֻקֹּת decrees
suffix-pronoun: ַי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יִשְׁמֹרוּ keep
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my commands">
noun: מִצְוֺת commands
suffix-pronoun: ַי me
Notes
- As the father of David and his descendants, YHWH promises to discipline them when they sin. See the prose version of this promise in 2 Samuel 7:14b—"When he does wrong, I will punish him with a rod (בְּשֵׁבֶט) wielded by men, with floggings (וּבְנִגְעֵי) inflicted by human hands" (NIV). The same words for rod and wounds (or "floggings") occur in both passages.
- The waw in v. 33 marks the apodosis (the then clause) of the conditional sentence.[174]
v. 34
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 34a | וְ֭חַסְדִּי לֹֽא־אָפִ֣יר מֵֽעִמּ֑וֹ | But I will not annul my loyalty from being with him, |
| 34b | וְלֹֽא־אֲ֝שַׁקֵּ֗ר בֶּאֱמוּנָתִֽי׃ | and I will not deal falsely with my reliability. |
Expanded Paraphrase
But even then, I will not annul my covenant. I will not remove my loyalty from being with him, and I will not break faith with him and renounce my reliability.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 34]
Fragment
particle: וְ but
Fragment
ClauseCluster
Clause
Predicate
verb: אָפִיר I will annul
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my loyalty">
noun: חַסְדּ loyalty
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵעִמּ from being with
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: אֲשַׁקֵּר I will break faith
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בֶּ with
Object
ConstructChain <gloss="my reliability">
noun: אֱמוּנָת reliability
suffix-pronoun: ִי me
Notes
- YHWH promises to remain faithful to his covenant with David and his descendants, even when they sinned. In other words, the covenant is unconditional. Compare 2 Samuel 7:15—"But my love (וְחַסְדִּי) will never be taken away from him" (NIV).
- The phrase my loyalty (חַסְדִּי) is fronted for marked topic.[175] It also gives rise to an ABBA structure in this verse:
A. But my loyalty B. I will not annul ... from being with him B. and I will not deal falsely A. with my reliability
- Loyalty and reliability in this verse are metonymies for "covenant" (cf. "covenant" in v. 35a). In Leviticus 26:44, for example, the object of the verb annul (הָפֵר) is "covenant," and in Psalm 44:18, the object of the verb deal falsely (שִׁקַּרְנוּ) is also "covenant."
- On the prepositional phrase "from being with him" (מֵעִמּוֹ), cf. v. 25, where YHWH promised that his loyalty would always be "with him" (עִמּוֹ).
- The bet preposition in the phrase with my reliability (בֶּאֱמוּנָתִי) is a bet of "social contact."[176] With the verb "deal falsely" (שׁקר, piel), it can indicate the person or thing with whom/which someone deals falsely.
v. 35
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 35a | לֹא־אֲחַלֵּ֥ל בְּרִיתִ֑י | I will not dishonor my covenant |
| 35b | וּמוֹצָ֥א שְׂ֝פָתַ֗י לֹ֣א אֲשַׁנֶּֽה׃ | or change what has come from my lips. |
Expanded Paraphrase
I will not dishonor my covenant with him or change what I promised him, what has come from my lips.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 35]
Fragment
ClauseCluster
Clause
Predicate
verb: אֲחַלֵּל I will profane >> I will dishonor
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my covenant">
noun: בְּרִית covenant
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: אֲשַׁנֶּה I will change
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="what has come from my lips">
noun: מוֹצָא what comes from
noun: שְׂפָת lip
suffix-pronoun: ַי me
Notes
- The word order in v. 35, as in the previous verse, creates an ABBA structure:
A. I will not dishonor B. my covenant B. what has come from my lips A. [I will not] change
Oath (vv. 36–38)
Finally, YHWH seals his promises to David with an oath. He swears by his own holiness, and he invokes the moon as a witness (see notes below).
v. 36
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 36a | אַ֭חַת נִשְׁבַּ֣עְתִּי בְקָדְשִׁ֑י | Once and for all I swear an oath by my holiness: |
| 36b | אִֽם־לְדָוִ֥ד אֲכַזֵּֽב׃ | 'I will not lie to David. |
Expanded Paraphrase
Once and for all I hereby swear an oath to David, and I swear it by my own holiness, for there is nothing higher by which I can swear: 'I will not lie to David. If I lie to him, may I be accursed!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 36-38]
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I swore an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ by
Object
ConstructChain <gloss="my holiness">
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Adverbial
Nominal
adjective: אַחַת once and for all
Object
ClauseCluster
Clause
SubordinateClause
Conjunction
conjunction: אִם if
Clause
Predicate
verb: אֲכַזֵּב I lie
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: דָוִד David
Clause
Subject
ConstructChain <gloss="his dynasty">
noun: זַרְע offspring >> dynasty
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="his kingdom">
noun: כִסְא throne >> kingdom
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: נֶגְדּ before
Object
suffix-pronoun: ִי me
Complement
PrepositionalPhrase
Preposition
preposition: כַ like
Object
noun: שֶּׁמֶשׁ sun
article: הַ the <status="elided">
Clause
Predicate
verb: יִכּוֹן it will be established
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: יָרֵחַ moon
Adverbial
Nominal
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Predicate
verb: it will be
Complement
verb-participle: נֶאֱמָן enduring
Adverbial <gloss="like the witness">
Nominal
noun: עֵד witness
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַּ in
Object
noun: שַּׁחַק heaven
article: הַ the
Fragment
particle: סֶלָה selah
Notes
- The word אַחַת functions adverbially: once and for all (KJV, NIV, ESV, NET, CEV, GNT).[177] This adverbial phrase is fronted, probably fronted for marked focus, underscoring the definite character of YHWH's oath.
- In the context, the verb I swear in v. 36 is probably a performative: "I hereby swear." YHWH seals all of the promises in vv. 22–35 with an oath.[178]
- The bet preposition in the phrase בְקָדְשִׁי could be a bet of mode, indicating the attribute according to which YHWH swears: "in my holiness" (NLT). More likely, however, his "holiness" is the thing that YHWH swears by: by my holiness.[179] Whereas humans swear by YHWH's name (e.g., Josh 9:18), YHWH swears by his own name, or, in this case, by his own holiness.
- Verse 36b is, literally, "If I lie to David..." The "then"-clause (the apodosis) is implied, as is normal in Hebrew oaths: "If I lie to David (then may I be cursed)" >> "I will not lie to David."[180]
v. 37
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 37a | זַ֭רְעוֹ לְעוֹלָ֣ם יִהְיֶ֑ה | His descendants will be forever, |
| 37b | וְכִסְא֖וֹ כַשֶּׁ֣מֶשׁ נֶגְדִּֽי׃ | and his throne [will be] like the sun before me. |
Expanded Paraphrase
I swear that his descendants will be forever, and his throne [will be] enduring like the sun before me, which is sustained by my power and my covenant loyalty.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 36-38]
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I swore an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ by
Object
ConstructChain <gloss="my holiness">
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Adverbial
Nominal
adjective: אַחַת once and for all
Object
ClauseCluster
Clause
SubordinateClause
Conjunction
conjunction: אִם if
Clause
Predicate
verb: אֲכַזֵּב I lie
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: דָוִד David
Clause
Subject
ConstructChain <gloss="his dynasty">
noun: זַרְע offspring >> dynasty
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="his kingdom">
noun: כִסְא throne >> kingdom
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: נֶגְדּ before
Object
suffix-pronoun: ִי me
Complement
PrepositionalPhrase
Preposition
preposition: כַ like
Object
noun: שֶּׁמֶשׁ sun
article: הַ the <status="elided">
Clause
Predicate
verb: יִכּוֹן it will be established
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: יָרֵחַ moon
Adverbial
Nominal
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Predicate
verb: it will be
Complement
verb-participle: נֶאֱמָן enduring
Adverbial <gloss="like the witness">
Nominal
noun: עֵד witness
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַּ in
Object
noun: שַּׁחַק heaven
article: הַ the
Fragment
particle: סֶלָה selah
Notes
- For the words throne and descendants, see the note on v. 5.
- The double fronting in v. 37a probably marks a topic-focus structure: "As for his descendants (topic), they will be forever (focus)." The word order also gives the verse an ABAB structure:
A. His descendants B. will be forever A. and his throne B. [will be] like the sun before me
- This verse, together with the following verse (and v. 30), compares David's throne (>>kingdom) to the sun and moon and to the sky. The following imagery chart explores this comparison.
v. 38
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 38a | כְּ֭יָרֵחַ יִכּ֣וֹן עוֹלָ֑ם | Like the moon it will be established forever, |
| 38b | וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן סֶֽלָה׃ | and [like] the witness in heaven [it will be] enduring.'" Selah. |
Expanded Paraphrase
Like the moon it, i.e., David's kingdom, will be securely established forever, and [like] the moon, the enduring and reliable witness in heaven, [it will be] enduring. The moon, which was there on the night that I spoke to Nathan the prophet in a vision, is a witness to my oath and evidence of my faithfulness. "If you can break my covenant with the day and my covenant with the night, so that day and night will not come at their appointed time, then also my covenant with David my servant may be broken, so that he shall not have a son to reign on his throne" (Jer 33:20–21, ESV).'" Selah.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [vv. 36-38]
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I swore an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ by
Object
ConstructChain <gloss="my holiness">
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Adverbial
Nominal
adjective: אַחַת once and for all
Object
ClauseCluster
Clause
SubordinateClause
Conjunction
conjunction: אִם if
Clause
Predicate
verb: אֲכַזֵּב I lie
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: דָוִד David
Clause
Subject
ConstructChain <gloss="his dynasty">
noun: זַרְע offspring >> dynasty
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="his kingdom">
noun: כִסְא throne >> kingdom
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: נֶגְדּ before
Object
suffix-pronoun: ִי me
Complement
PrepositionalPhrase
Preposition
preposition: כַ like
Object
noun: שֶּׁמֶשׁ sun
article: הַ the <status="elided">
Clause
Predicate
verb: יִכּוֹן it will be established
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: יָרֵחַ moon
Adverbial
Nominal
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Predicate
verb: it will be
Complement
verb-participle: נֶאֱמָן enduring
Adverbial <gloss="like the witness">
Nominal
noun: עֵד witness
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַּ in
Object
noun: שַּׁחַק heaven
article: הַ the
Fragment
particle: סֶלָה selah
Notes
- For a discussion of the textual and grammatical issues in v. 38, see The Text and Meaning of Ps 89:38b. In short, the word עֵד most likely means witness, as it does elsewhere in the Bible. This meaning of the word fits the context of the oath in vv. 36-38. This is also how all of the ancient translations understood the word. Although most modern translations understand the word "witness" as appositional to "moon" and the word "reliable" or "enduring" as an adjective modifying "witness" (= "a reliable witness"), this view is unlikely both because of the word order—the adjective is separated from its head noun—and because of the waw at the beginning of v. 38b. Thus, the word "witness" in v. 38b must either be the subject of the clause ("the witness is reliable") or an adverbial modifier ("like a witness..."). Deciding between these two options largely depends on how we analyze the poetic structure of vv. 37-38. For example, the argument for reading v. 38b as an independent clause with "witness" as the subject assumes that vv. 37-38 have a 3+1 poetic structure. But this view of the poetic structure does not adequately account for the parallel between "established" in v. 38a and "reliable" in v. 38b (cf. 2 Sam 7:16; Ps 78:37) or the waw at the beginning of v. 38b. Instead, we prefer to analyze the poetic structure of vv. 37-38 as two sets of parallel line groups: v. 37ab forms a parallel unit, and v. 38ab forms a parallel unit. Each unit has an ABAB structure with syntactic elision:
v. 37: A. His descendants B. will be forever A. and his throne B. [will be] like the sun before me v. 38: A. Like the moon B. it will be established forever, A. and [like] the witness in heaven B. [it will be] enduring
- If this analysis of the poetic structure is accurate, then it means that the "witness in the sky" is identified as the "moon." Thus, we can paraphrase v. 38, according to the principles of vertical grammar, "Like the moon, a witness in the sky, it will be reliable and established forever." In the end, our preferred view essentially agrees with the majority of modern English translations in terms of the meaning. But the arguments put forward here place this interpretation on stronger syntactic footing.
- Identifying the witness as the moon also makes sense in the wider context of the OT and the ANE, where the sun and moon could be summoned as witnesses to covenants. In Deuteronomy, Moses summons the "sky" as a witness to the covenant (see e.g., Deut 4:26; 30:19; 31:28; cf. Deut 32:1; Isa 1:2), and Hittite treaties from the late 2nd millennium BC often give a list of witnesses to the treaty including the sun god and the moon god. The moon god is even called "the Lord/King of the oath." The following imagery chart explores the image of the moon as a witness.
Kingdom in crisis (vv. 39–53)
The first major part of the psalm (vv. 2–38), written by Ethan the Ezrahite, was a celebration of YHWH's covenant with David. In this first part, the psalmist claimed confidently that YHWH's loyalty to David would last forever. His claim rests on the following two realities: (1) David's kingdom is but the earthly manifestation of YHWH's eternal, heavenly kingdom (see vv. 6–19); (2) YHWH's promises to David are unconditional and sealed by an unbreakable oath (vv. 20–38). Based on these truths, one would think that the continued supremacy of David's kingdom is guaranteed. Indeed, that's why Ethan can say with such confidence, "Loyalty will be built up forever!" (v. 3). Nevertheless, in vv. 39–53, the unthinkable seems to have occurred: David's kingdom has fallen. This part of the psalm appears to assume the following sequence of background events:
Structurally, vv. 39–52 form a poetic unit, bound by an inclusio: "your anointed one" (vv. 39, 52). This section is further divided into two subsections: vv. 39–46 and vv. 47–52. The following excerpt from our poetic structure visual illustrates these points.
Emotionally, the tone of the psalm shifts drastically at this point, from joyful celebration in vv. 2–38 to angry, shameful lament in vv. 39–52. The following visual illustrates this transition with reference to the "affective circumplex."
As discussed above, this second main part of the psalm (vv. 39–53) was probably written as a direct response to the first main part (vv. 2–38), which it mirrors in its structure.
vv. 39–46
Verses 39–46 accuse YHWH of breaking his covenant with David. The series of second-person-singular verbs in vv. 39–46 lays the blame for the current situation directly on YHWH's shoulders: "you did this!" Emotionally, there is an implicit feeling of anger and, in the context of the covenant promises celebrated in the first part of the psalm (vv. 2–38), an implicit feeling of betrayal. There might also be a sense of disillusionment: "how could this possibly happen?"
In terms of syntax and word order, vv. 39–46 are relatively straightforward, even monotonous. Almost every clause begins with a verb. The monotony and simplicity have a poetic effect. The psalmist is angrily bringing a list of accusations without much poetic embellishment. He gets right to the point. And the monotony of the syntax makes the list of charges feel especially long.
Structurally, vv. 39–46 consist of four smaller sections, arranged as a chiasm.
A. end of kingdom (vv. 39–40) ("to the ground" v. 40)
B. defeat in battle (vv. 41–42)
B. defeat in battle (vv. 43–44)
A. end of kingdom (vv. 45–46) ("to the ground" v. 45)
v. 39
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 39a | וְאַתָּ֣ה זָ֭נַחְתָּ וַתִּמְאָ֑ס | But you have rejected and refused! |
| 39b | הִ֝תְעַבַּ֗רְתָּ עִם־מְשִׁיחֶֽךָ׃ | You have become furious with your anointed one. |
Expanded Paraphrase
But you are not doing what you said you would do! You have rejected your anointed one and refused to keep your promises! Your anointed one has sinned against you, and you have become furious with your anointed one. You said you would discipline him and that your covenant loyalty would not leave him. But when will the discipline end? It feels like you have gone too far.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 39]
Fragment
particle: וְ but
Fragment
ClauseCluster
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: זָנַחְתָּ have rejected
Conjunction
conjunction: וַ and
Clause
Predicate
verb: תִּמְאָס refused
Fragment
Clause
Predicate
verb: הִתְעַבַּרְתָּ you have become furious
Adverbial
PrepositionalPhrase
Preposition
preposition: עִם with
Object
ConstructChain <gloss="your anointed one">
noun: מְשִׁיחֶ anointed one
suffix-pronoun: ךָ you
Notes
- The phrase but you (וְאַתָּה) marks a strong break in the discourse (cf. Ps 3:4). Here, it introduces the second main part of the psalm (vv. 39–53), as a response to the first main part (vv. 2–38). Usually in the Psalter, "but you" (וְאַתָּה) marks a turn from despair to hope.[181] In this case, perhaps ironically, it marks the very opposite movement.
- The verbs you have rejected and refused (זָנַחְתָּ וַתִּמְאָס) usually take objects. The absence of any object here contributes to the strong emotional tone of the line.[182]
- The verb you have become furious (הִתְעַבַּרְתָּ) is a relatively rare word for anger: "state in which deities experience deep anger" (SDBH).[183] TDOT suggests that the noun עֶבְרָה, which is related to this verb for anger, "evokes specifically the element of unbridled emotion within anger as manifested in corresponding actions."
v. 40
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 40a | נֵ֭אַרְתָּה בְּרִ֣ית עַבְדֶּ֑ךָ | You have renounced the covenant with your servant. |
| 40b | חִלַּ֖לְתָּ לָאָ֣רֶץ נִזְרֽוֹ׃ | You have thrown his crown down to the ground as something profane. |
Expanded Paraphrase
It seems like you have renounced the "unending" covenant you made with your servant. You have thrown his crown down to the ground as though it were something profane.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 40]
Fragment
Clause
Predicate
verb: נֵאַרְתָּה you have renounced
Object
ConstructChain <gloss="the covenant with your servant">
noun: בְּרִית covenant
noun: עַבְדֶּ servant
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: חִלַּלְתָּ you have thrown as something profane
Object
ConstructChain <gloss="his crown">
noun: נִזְר crown
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase <gloss="down to the ground">
Preposition
preposition: לָ towards
Object
noun: אָרֶץ earth
article: הָ the <status="elided">
Notes
- The verb you have renounced (נֵאַרְתָּה) refers to an "action by which deities turn away from an object that they used to feel affection for" (SDBH).[184]
- The phrase translated the covenant with your servant (בְּרִית עַבְדֶּךָ) is a construct chain: "the covenant of your servant," which is probably elliptical for "your covenant with your servant" (בְּרִיתְךָ אֶת־עַבְדֶּךָ).[185]
- The phrase לָאָרֶץ, which occurs in v. 40 and v. 45, means down to the ground.[186] Here in v. 40, it implies some verb of motion. Some translations add a verb of motion in addition to the abstract verb "profaned" (חלל). See e.g., KJV: "thou hast profaned his crown by casting it to the ground" (KJV).[187] But it is also possible that motion is implied in the verb "profane" (חלל) itself. See e.g., Ezek 28:16—"I cast you as a profane thing (וָאֶחַלֶּלְךָ) from the mountain of God (מֵהַר אֱלֹהִים)" (NRSV). Thus, we have glossed the verb as you have thrown... as something profane.
v. 41
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 41a | פָּרַ֥צְתָּ כָל־גְּדֵרֹתָ֑יו | You have breached all of his walls. |
| 41b | שַׂ֖מְתָּ מִבְצָרָ֣יו מְחִתָּה׃ | You have made his strongholds a ruin. |
Expanded Paraphrase
You have not strengthened him in battle like you said you would. Instead, you have breached all of his defensive walls. You have made his strongholds a ruin. He is completely vulnerable to attacks.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 41]
Fragment
Clause
Predicate
verb: פָּרַצְתָּ you have breached
Object
ConstructChain <gloss="all of his walls">
Nominal
noun: גְּדֵרֹתָי walls
quantifier: כָל all
suffix-pronoun: ו him
Fragment
Clause
Predicate
verb: שַׂמְתָּ you have made
Object
ConstructChain <gloss="his strongholds">
noun: מִבְצָרָי strongholds
suffix-pronoun: ו him
SecondObject
noun: מְחִתָּה a ruin
Notes
- The phrases his walls (גְּדֵרֹתָיו) and his strongholds (מִבְצָרָיו) could be short for "the walls/strongholds that he built,"[188] "the walls/strongholds that protect him," or perhaps both.
v. 42
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 42a | שַׁ֭סֻּהוּ כָּל־עֹ֣בְרֵי דָ֑רֶךְ | All who pass by have plundered him. |
| 42b | הָיָ֥ה חֶ֝רְפָּ֗ה לִשְׁכֵנָֽיו׃ | He has become an object of scorn to his neighbors. |
Expanded Paraphrase
And so, because he is defenseless, all who pass by have plundered him. He has become an object of scorn to his neighbors. Everyone makes fun of our king, because he is weak and defenseless!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 42]
Fragment
Clause
Subject
ConstructChain <gloss="all who pass by">
Nominal
verb-participle: עֹבְרֵי those who pass by
quantifier: כָּל all
noun: דָרֶךְ way
Predicate
verb: שַׁסֻּ have plundered
Object
suffix-pronoun: הוּ him
Fragment
Clause
Predicate
verb: הָיָה he has become
Complement
noun: חֶרְפָּה an object of scorn
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ to
Object
ConstructChain <gloss="his neighbors">
Nominal
adjective: שְׁכֵנָי neighbors
suffix-pronoun: ו him
Notes
- The lamed preposition in the phrase to his neighbors (לִשְׁכֵנָיו) means that the predication "he has become an object of scorn" is true insofar as his neighbors are concerned;[189] i.e., with respect to his neighbors, he has become an object of scorn. Practically, this means that "all his neighbors laugh at him" (GNT).
v. 43
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 43a | הֲ֭רִימוֹתָ יְמִ֣ין צָרָ֑יו | You have exalted the right hand of his adversaries. |
| 43b | הִ֝שְׂמַ֗חְתָּ כָּל־אוֹיְבָֽיו׃ | You have caused all of his enemies to rejoice. |
Expanded Paraphrase
You promised to exalt him and make him victorious, but instead, you have done the exact opposite! You have exalted the right hand of his adversaries. You have caused all of his enemies to rejoice in their victory over him.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 43]
Fragment
Clause
Predicate
verb: הֲרִימוֹתָ you have exalted
Object
ConstructChain <gloss="the right hand of his adversaries">
noun: יְמִין right hand
noun: צָרָי adversaries
suffix-pronoun: ו him
Fragment
Clause
Predicate
verb: הִשְׂמַחְתָּ you have caused to rejoice
Object
ConstructChain <gloss="all of his enemies">
Nominal
noun: אוֹיְבָי enemies
quantifier: כָּל all
suffix-pronoun: ו him
v. 44
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 44a | אַף־תָּ֭שִׁיב צ֣וּר חַרְבּ֑וֹ | What's worse, you turn back his sharp sword, |
| 44b | וְלֹ֥א הֲ֝קֵימֹת֗וֹ בַּמִּלְחָמָֽה׃ | and you did not help him up in the battle. |
Expanded Paraphrase
What's worse, not only did you fight for his enemies, you actually fought against your anointed! You turned back his sharp sword so that he could not strike his enemies, and when he fell down injured, you did not even help him up in the battle.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 44]
Fragment
particle: אַף what's worse
Fragment
ClauseCluster
Clause
Predicate
verb: תָּשִׁיב you turn back
Object
ConstructChain <gloss="his sharp sword">
noun: צוּר flint >> sharpness
noun: חַרְבּ sword
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: הֲקֵימֹת you have not helped up
Object
suffix-pronoun: וֹ him
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
noun: מִּלְחָמָה battle
article: הָ the <status="elided">
Notes
- The word what's worse (אַף) is a discourse marker governing both clauses in v. 44 (cf. "what's more" in v. 28). It marks these clauses as a "noteworthy addition."[190] Not only has YHWH supported the enemies of his anointed, but he has actively thwarted the attempt of his anointed to defend himself.
- This verse stands out amidst the series of accusations in vv. 39–46, not only because of the discourse marker "what's worse," but because it contains the only yiqtol verb in this section: you turn back (תָּשִׁיב). Most translations render this verb as a present perfect, just like the surrounding qatal verbs: "you have turned back."[191] A minority of translations render it as a present-tense verb: "you turn back."[192] The simple past tense interpretation makes sense in the context, but for this interpretation, we might have expected either qatal (הֲשִׁיבוֹתָ) or a short yiqtol (תָּשֵׁב, cf. Ps 90:3), not long yiqtol (תָּשִׁיב). The NET offers a helpful explanation: "The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes."[193]
- The phrase his sharp sword (צוּר חַרְבּוֹ) is difficult to interpret. Some emend the text, reading מִצָּר ("from the adversary") instead of צוּר: "You turn back his sword from the adversary" (NET).[194] Others interpret צוּר as a vocative, meaning "rock": "You, O Rock, turn back his sword."[195] Still others revocalize צוּר as צֹר/צוֹר ("flint") and interpret the phrase צוֹר חַרְבּוֹ as a construct chain: "flint of his sword >> the sharpness of his sword >> his sharp sword."[196] Our preferred view is similar to this last view. We also interpret the phrase צוּר חַרְבּוֹ as a construct chain meaning "his sharp sword" (lit.: "the flint of his sword"), but we do not think it is necessary to revocalize the text. The word צוּר/צֻר occurs as a by-form of the word צֹר ("stone" or "flint") in Josh 5:3 (חַרְבוֹת צֻרִים, "flint knives," NIV) and perhaps also in Job 22:24 (וּבְצוּר נְחָלִים, "[small] stones in the wadis," CSB).[197] The MT's vocalization (צוּר) is reflected also in the Septuagint (τὴν βοήθειαν, cf. Ps 19[18]:15) and the second column of Origen's Hexapla (σουρ). Modern translations have "the edge of his sword" (NRSV, cf. KJV, ESV, NIV), "the blade of his sword" (NJPS), "the power of his sword" (LUT), "his sharp sword" (ZÜR).
- In v. 44b, most English translations give an abstract rendering of the verb: "help" (NLT), "support" (NIV), "sustain" (NET).[198] But the image here is more vivid and concrete; the verb הֲקֵימֹתוֹ in v. 44 probably means help up (from the ground after he has fallen)."[199] The verse gives us the image of the king lying in the dust of the battlefield (perhaps injured) with no one to help him up.
- In the Masoretic Text, the word "battle" appears to have the definite article: in the battle (בַּמִּלְחָמָה) (so e.g., KJV). The reference might be to the specific battle, inferrable from the preceding context, in which the king's walls and fortresses were destroyed (cf. v. 41). When the king fell in that battle, YHWH did not help him up. Most English translations, however, omit the article in their translation: "in battle" (NIV, NLT, ESV, NASB, CSB, GNT, NET, NJPS). Indeed, it is possible that בַּמִּלְחָמָה is not really definite at all. Sometimes, in the Masoretic Text, what appears to be the article in a prefixed prepositional phrase is not actually an article.[200] In this case, however, the article makes sense, and it is also found in the Septuagint: "in the battle" (ἐν τῷ πολέμῳ).
v. 45
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 45a | הִשְׁבַּ֥תָּ מִטְּהָר֑וֹ | You have put an end to his splendor |
| 45b | וְ֝כִסְא֗וֹ לָאָ֥רֶץ מִגַּֽרְתָּה׃ | and hurled his throne down to the ground. |
Expanded Paraphrase
You have put an end to his once radiant splendor and hurled his throne, the symbol of his kingdom, down to the ground.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 45]
Fragment
ClauseCluster
Clause
Predicate
verb: הִשְׁבַּתָּ you have put an end to
Adverbial
PrepositionalPhrase <status="alternative">
Preposition
preposition: מִ from
Object
ConstructChain
noun: טְּהָר splendor
suffix-pronoun: וֹ him
Object
ConstructChain <gloss="his splendor">
noun: מִטְּהָר splendor
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: מִגַּרְתָּה you have hurled
Object
ConstructChain <gloss="his kingdom">
noun: כִסְא throne >> kingdom
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase <gloss="down to the ground">
Preposition
preposition: לָ to
Object
noun: אָרֶץ earth
article: הָ the <status="elided">
Notes
- The word order in v. 45 creates an ABBA structure.
A. You have put an end to B. his splendor B. and his throne A. [you] hurled... down to the ground
- The Hebrew form of the phrase his splendor (מִטְּהָרוֹ) in v. 45 is difficult,[201] but it probably describes "the splendor and glory of the kingdom that belonged to him."[202] So most modern translations: "You have brought his splendor to an end" (NJPS).[203] Other translations emend the text to some form involving the word מַטֵּה ("staff" or "scepter"). E.g., "his glorious scepter" (GNT);[204] "the scepter from his hand" (NRSV).[205] There is no manuscript or versional support for these emendations.[206]
- The Hebrew verb hurled (מִגַּֽרְתָּה [piel]) occurs only here in the Bible.[207] In Aramaic, it means "throw down" or "overthrow," and this is probably what it means here as well.[208]
v. 46
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 46a | הִ֭קְצַרְתָּ יְמֵ֣י עֲלוּמָ֑יו | You have cut short the days of his youth. |
| 46b | הֶֽעֱטִ֨יתָ עָלָ֖יו בּוּשָׁ֣ה סֶֽלָה׃ | You have covered him with shame. Selah. |
Expanded Paraphrase
You have cut short the days of his youth. He is no longer young and strong like he once was. Instead, he is like a weak old man. You have covered him with shame. Selah.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 46]
Fragment
Clause
Predicate
verb: הִקְצַרְתָּ you have cut short
Object
ConstructChain <gloss="the days of his youth">
noun: יְמֵי days
noun: עֲלוּמָי youth
suffix-pronoun: ו him
Fragment
Clause
Predicate
verb: הֶעֱטִיתָ you have covered with
Object
noun: בּוּשָׁה shame
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלָי over
Object
suffix-pronoun: ו him
Fragment
particle: סֶלָה selah
vv. 47–53
The psalm now moves from accusation (vv. 39–46) to plea (vv. 47–52). This section consists of two smaller sections, each of which follows the same pattern of a question (vv. 47, 50) followed by a plea to remember (vv. 48, 51).
v. 47. How long, YHWH? vv. 48–49. Remember, Lord...! v. 50. Where..., YHWH? vv. 51–52. Remember, Lord...!
The first question-plea (vv. 47–49) uses language from vv. 6–19, and the second question-plea uses language from vv. 2–5.
The psalm then concludes with a blessing in v. 53.
v. 47
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 47a | עַד־מָ֣ה יְ֭הוָה תִּסָּתֵ֣ר לָנֶ֑צַח | How long, YHWH? Will you hide yourself forever? |
| 47b | תִּבְעַ֖ר כְּמוֹ־אֵ֣שׁ חֲמָתֶֽךָ׃ | Will your wrath rage like a fire [forever]? |
Expanded Paraphrase
How long will you fight against him and humiliate him, YHWH? Where are you? Where is the God that we know? Will you hide yourself from us forever? Will your wrath rage like a fire as you discipline your anointed one [forever]? If your wrath continues to burn like this, we will be completely consumed.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 47]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
PrepositionalPhrase <gloss="how long?">
Preposition
preposition: עַד until
Object
pronoun: מָה what?
Fragment
ClauseCluster
Clause
Predicate
verb: תִּסָּתֵר will you hide yourself
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
pronoun: נֶצַח ever
Clause
Subject
ConstructChain <gloss="your wrath">
noun: חֲמָתֶ wrath
suffix-pronoun: ךָ you
Predicate
verb: תִּבְעַר burn >> rage
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּמוֹ like
Object
pronoun: אֵשׁ fire
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: לָ for
Object
pronoun: נֶצַח ever
Notes
- The first line of v. 47 consists of two questions. The first one is a sentence fragment, and the second one is a complete clause: "How long, LORD? Will you hide yourself forever?" (NIV, ESV, cf. EÜ, GNB, ZÜR).[209]
- The phrase how long (עַד מָה, literally: "until what?") "inquires about the duration of a state of affairs or events."[210] Hebrew has several different ways of asking the question "how long?": עַד אָנָה (e.g., Ps 13:2), עַד מָתָי (e.g., Ps 6:4), עַד מָה (Ps 4:3; so here). The difference between these different expressions is not clear.
- Some translations interpret the second line as a complete clause without any constituent from the previous line being elided: "Shall thy wrath burn like fire?" (KJV, cf. CSB, NET, NJPS, ELB, ZÜR, EÜ). It makes more sense, however, that an adverbial from the first line be elided in the second line, either "how long?" (so NIV, NLT, ESV, NRSV, REB, NGÜ, GNB) or "forever": will your wrath rage like fire [forever]?[211]
v. 48
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 48a | זְכָר־*אֲדֹנָי* מֶה־חָ֑לֶד | Remember, Lord, what a lifespan is, |
| 48b | עַל־מַה־שָּׁ֝֗וְא בָּרָ֥אתָ כָל־בְּנֵי־אָדָֽם׃ | for what futility you created all people! |
Expanded Paraphrase
We don't have long, YHWH! Unless you have mercy on us soon, this whole generation will pass away, and we will never get to experience your loyalty and witness you keep your promises. Remember, Lord, what a human lifespan is! Remember how short our lives are! And remember for what futility you created all people, how, in the end, we all die!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 48]
Fragment
Vocative
noun: אֲדֹנָי Lord <status="emendation">
Fragment
ClauseCluster
Clause
Predicate
verb: זְכָר remember
Object
Clause
Subject
pronoun: מֶה what
Predicate
verb: is
Complement
ConstructChain
Nominal
noun: חָלֶד lifespan
Clause
Predicate
verb: זְכָר remember <status="elided">
Object
Clause
Predicate
verb: בָּרָאתָ you created
Object
ConstructChain <gloss="all people">
Nominal
noun: בְּנֵי sons
quantifier: כָל all
noun: אָדָם human
Adverbial
PrepositionalPhrase
Preposition <gloss="for what futility">
preposition: עַל to >> for
Object
noun: שָּׁוְא futility
Adjectival
adverb: מַה what
Notes
- The syntax of v. 48a is difficult, and multiple translations have a note saying, "Meaning of Heb uncertain" (NRSV, NJPS). The Masoretic Text appears to say, literally, "Remember—I—what lifespan" (cf. footnote in ELB). Interpreters have tried to make sense of this line in a number of ways. Most translations say something like, "Remember how short my life is" (NJPS).[212] But this interpretation of the grammar is rather strained.[213] Other translations interpret the pronoun אֲנִי ("I") as the object of the verb "remember:" "Remember me...!" (ELB, NGÜ).[214] But the independent personal pronoun אֲנִי never functions as an object by itself like this.[215] For this intepretation, we would have expect זָכְרֵנִי "remember me," or perhaps זָכְרֵנִי אָנִי. Other translations choose to emend the Masoretic Text. One plausible emendation is to read מֵחָלֶד ("from life" or "from world") instead of מֶה חָלֶד ("what lifespan"). Several medieval Hebrew manuscripts support this reading.[216] Several of the ancient translations also support this reading.[217] Another plausible emendation is to read אֲדֹנָי ("Lord") in place of אֲנִי ("I"): "Remember, O Lord, what the measure of life is" (RSV).[218] The reading אֲדֹנָי ("Lord") is not attested by any witness. It is easy to see, however, how it might have been the earlier reading. According to this view, a scribe, early on in the history of the text, accidentally copied (or perhaps abbreviated?) אדני as אני, omitting the dalet. If this view is correct, then the beginning of v. 48 parallels the beginning of v. 51: זְכֹר אֲדֹנָי. It thus fits well in the poetic context. It also makes the most sense in the semantic context, since, in this verse and the next, the psalmist appears to be talking about humanity in general and not about himself in particular.[219]
- The position of the vocatives in v. 48 and v. 51 as the second constituent in their clauses focuses the preceding verbs: "Remember!"[220]
- Some translations read the b-line as an exclamation: "For what futility you have created all humanity!" (NIV, cf. ESV). Others read it as a question: "Have you created everyone for nothing?" (CSB, cf. NET). Others think that the verb "remember" is elided in the b-line: "Remember how short my life is, how empty and futile this human existence!" (NLT, cf. LUT, ZÜR; so Sforno). This last view results in the best sense and is true to the nature of parallelism: Remember... for what futility you created all people!
- The preposition עַל here has the sense of for or "for the sake of".[221] Syntactically, the word what (מַה) does not belong with the preposition "for" ("for what?" >> "why?") but with the noun futility (שָׁוְא): "what futility!"[222]
- The adverbial phrase "for what futility" is fronted for marked focus. The point of the clause is not that YHWH "created all people"—that is assumed—but that he created them for futility. The exclamatory particle מָה gives further emphasis to the phrase.
v. 49
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 49a | מִ֤י גֶ֣בֶר יִֽ֭חְיֶה וְלֹ֣א יִרְאֶה־מָּ֑וֶת | What person can live and not see death, |
| 49b | יְמַלֵּ֨ט נַפְשׁ֖וֹ מִיַּד־שְׁא֣וֹל סֶֽלָה׃ | can rescue his life from the power of Sheol? Selah. |
Expanded Paraphrase
What person can live and not see death, can rescue his life from the powerful hand of Sheol? No one. So, please hurry and keep your promises, before we all die! Selah.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 49]
Fragment
Clause
Subject
pronoun: מִי who?
Predicate
verb: is
Complement
Nominal
noun: גֶבֶר man
RelativeClause
RelativeParticle
particle: who <status="elided">
ClauseCluster
Clause
Predicate
verb: יִחְיֶה can live
Conjunction
conjunction: וְ and
Clause
Predicate
verb: יִרְאֶה see
Object
noun: מָּוֶת death
Adverbial
adverb: לֹא not
RelativeClause
RelativeParticle
particle: who <status="elided">
Clause
Predicate
verb: יְמַלֵּט can rescue
Object
ConstructChain <gloss="his life">
noun: נַפְשׁ life
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain <gloss="the power of Sheol">
noun: יַּד hand >> power
noun: שְׁאוֹל Sheol
Fragment
particle: סֶלָה selah
Notes
- The main clause in v. 49 is "who is the man...?" followed by a series of unmarked relative clauses: "who is the man [who] lives and does not see death, [who] can rescue himself from the power of Sheol?" (cf. Pss 34:13; 112:1) Alternatively, it is possible that the interrogative pronoun "who" (מִי) functions adjectivally: "what man can live...?"[223]
- The word life (נֶפֶשׁ) could simply be a reflexive: "Who can save himself...?" (CSB). Or it could refer to the person's "soul" or "life:" "No man can... deliver his life" (NET). Witthoff notes that "נֶפֶש is used to refer to LIFE in contexts of rescue, deliverance, and redemption."[224]
- The phrase from the power of Sheol (מִיַּד־שְׁאוֹל), is literally "from the hand of Sheol." The same phrase occurs in Hos 13:14 (מִיַּד שְׁאֹול אֶפְדֵּם). "Hand" is metonymic for "power."
v. 50
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 50a | אַיֵּ֤ה ׀ חֲסָדֶ֖יךָ הָרִאשֹׁנִ֥ים ׀ אֲדֹנָ֑י | Where are your former acts of loyalty, Lord, |
| 50b | נִשְׁבַּ֥עְתָּ לְ֝דָוִ֗ד בֶּאֱמוּנָתֶֽךָ׃ | which you swore to David in your reliability? |
Expanded Paraphrase
Where are your former acts of loyalty, Lord, which you swore to David in your reliability? They were supposed to last forever, but now they are nowhere to be found.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 50]
Fragment
Vocative
noun: אֲדֹנָי Lord
Fragment
Clause
Subject
ConstructChain <gloss="your former acts of loyalty which you swore">
Nominal
noun: חֲסָדֶי acts of loyalty
Adjectival
adjective: רִאשֹׁנִים former
article: הָ the
RelativeClause
RelativeParticle
particle: which <status="elided">
Clause
Predicate
verb: נִשְׁבַּעְתָּ you swore
Adverbial
PrepositionalPhrase <gloss="to David">
Preposition
preposition: לְ to
Object
noun: דָוִד David
Adverbial
PrepositionalPhrase <gloss="in your reliability">
Preposition
preposition: בֶּ in
Object
ConstructChain
noun: אֱמוּנָתֶ reliability
suffix-pronoun: ךָ you
suffix-pronoun: ךָ you
Predicate
verb: are
Complement
Nominal
pronoun: אַיֵּה where?
Notes
- The b-line is an asyndetic relative clause: "which you swore to David in your faithfulness" (NJPS).[225]
v. 51
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 51a | זְכֹ֣ר אֲ֭דֹנָי חֶרְפַּ֣ת עֲבָדֶ֑יךָ | Remember, Lord, how your servants are scorned, |
| 51b | שְׂאֵתִ֥י בְ֝חֵיקִ֗י כָּל־*רִבֵי מֵעַמִּֽים*׃ | how I carry in my bosom all the insults of the peoples! |
Expanded Paraphrase
Remember, Lord, how we, your servants, are scorned by our enemies, how I, Israel, carry around in my bosom, a symbol of my deepest, innermost self, all the burdensome insults of the peoples!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 51]
Fragment
Vocative
noun: אֲדֹנָי Lord
Fragment
ClauseCluster
Clause
Predicate
verb: זְכֹר remember
Object
ConstructChain <gloss="the scorn of your servants >> how your servants are scorned">
Nominal
noun: חֶרְפַּת scorn
noun: עֲבָדֶי servants
noun: עַבְדֶּי servant <status="alternative revocalization">
suffix-pronoun: ךָ you
Clause
Predicate
verb: זְכֹר remember <status="elided">
Object
Clause
Predicate
ConstructChain <gloss="my carrying >> how I carry">
verb-infinitive: שְׂאֵת carrying
suffix-pronoun: ִי me
Object <status="alternative">
Nominal <gloss="all the many peoples">
noun: עַמִּים peoples
adjective: רַבִּים many
quantifier: כָּל all
Object
ConstructChain <gloss="all the insults from the peoples">
Nominal
noun: רִבֵי insults <status="revocalization">
quantifier: כָּל all
noun: מֵעַמִּים from the peoples <status="revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="my heart">
noun: חֵיק bosom >> heart
suffix-pronoun: ִי me
Notes
- Most witnesses to the text, including MT, read your servants (plural),[226] but some translations read "your servant" (singular).[227]
- The second half of this verse is difficult to interpret. See The Text, Grammar, and Meaning of Ps 89:51b for a detailed discussion of the options. In the end, we prefer to emend the text to read כָּל־רִבֵי מֵעַמִּים = all the insults of the peoples.[228] Some early versions appear to support this (if not a similar) reading.[229] The word "quarrel," "insult," or "indictment" (רִיב) is a good parallel for the word "reproach" (חֶרְפָּה) in the parallel line (cf. Ps 74:22; 1 Sam 25:39), and the phrase "indictments of the peoples" (רִיבֵי עַמִּים) occurs also in Ps 18:44.[230]
- The following imagery chart explores the image of carrying insults in one's bosom:
- In light of the parallelism ("your servants"), the first-person singular I in v. 51b probably refers collectively to the entire nation, personified as an individual carrying a heavy burden.[231]
v. 52
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 52a | אֲשֶׁ֤ר חֵרְפ֖וּ אוֹיְבֶ֥יךָ ׀ יְהוָ֑ה | [Remember] that your enemies have scorned, YHWH, |
| 52b | אֲשֶׁ֥ר חֵ֝רְפ֗וּ עִקְּב֥וֹת מְשִׁיחֶֽךָ׃ | that they have scorned the footsteps of your anointed one! |
Expanded Paraphrase
[Remember] that your enemies have scorned, YHWH, that they have scorned your anointed king every step of the way; they have scorned the footsteps of your anointed one! Do something, YHWH!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 52]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: זְכֹר remember <status="elided">
Object
ComplementClause
Conjunction
conjunction: אֲשֶׁר that
Clause
Subject
ConstructChain <gloss="your enemies">
noun: אוֹיְבֶי enemies
suffix-pronoun: ךָ you
Predicate
verb: חֵרְפוּ have scorned
Clause
Predicate
verb: זְכֹר remember <status="elided">
Object
ComplementClause
Conjunction
conjunction: אֲשֶׁר that
Clause
Predicate
verb: חֵרְפוּ they have scorned
Object
ConstructChain <gloss="the footsteps of your anointed one">
noun: עִקְּבוֹת footsteps
noun: מְשִׁיחֶ anointed one
suffix-pronoun: ךָ you
Notes
- The two occurrences of אֲשֶׁר in v. 52 might have as their antecedent the phrase חֶרְפַּת עֲבָדֶיךָ: "the scorn of your servants... with which..."[232] It seems more likely, however, that the verb "remember" is elided and the two אֲשֶׁר particles are functioning as complementizers: "[remember] that... that.[233]
- The word glossed footsteps is "literally: heels; hence: = action by which humans put one foot before the other in order to move forward; ≈ used figuratively to denote someone's journey through life" (SDBH). Thus, "the footsteps of your anointed" (ESV) >> "every step of your anointed one" (NIV) >> "your anointed king wherever he goes" (NLT; cf. GNT).
v. 53
| v. | Hebrew | Close-but-Clear |
|---|---|---|
| 53 | בָּר֖וּךְ יְהוָ֥ה לְ֝עוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ | Blessed be YHWH forever! Amen and Amen. |
Expanded Paraphrase
Yet, despite all this, we do not curse YHWH. We continue to trust him and bless him: Blessed be YHWH forever! Amen and Amen.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 53]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: be
Complement
verb-participle: בָּרוּךְ blessed
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Fragment
noun: אָמֵן amen
Conjunction
conjunction: וְ and
noun: אָמֵן amen
Notes
- The blessing in v. 53 concludes Psalm 89 individually, Psalms 88–89 as a unit, and the third book of the Psalter as a whole (Pss 73–89; cf. the conclusion to Pss 41; 72; 106). In the context of the preceding verses (vv. 39–52), the blessing in v. 53 is a profound expression of faith. Even in the darkest of circumstances, the psalmist resolves to bless (and not curse) YHWH. One is reminded of Job: "The Lord gave, and the Lord has taken away; blessed be the name of the Lord" (Job 1:21, ESV).
- "A nominal clause can have optative force... in blessings and curses: Gen 9:26 בָּרוּךְ יְהוָה Yahweh be blessed!"[234]
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
 |
The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
 |
The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
 |
The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
 |
When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
 |
In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
 |
Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
 |
Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
 |
The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
 |
The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
 |
Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
 |
Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
 |
Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
 |
Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
 |
When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
 |
Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
 |
Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
 |
Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
 |
Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
 |
In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
 |
Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
 |
The prepositional phrase is indicated by a solid green oval. |
 |
The construct chain is indicated by a solid yellow oval. |
 |
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
 |
The article is indicated by a solid blue oval. |
Expanded paraphrase
(For more information, click "Expanded Paraphrase Legend" below.)
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
Bibliography
- Andrason, Alexander. 2012. “Making It Sound - The Performative Qatal and Its Explanation.” The Journal of Hebrew Scriptures 12.
- Avalos, Hector. 1992. “Zaphon, Mount.” In Anchor Bible Dictionary. Doubleday.
- Baethgen, Friedrich. 1904. Die Psalmen. Vandenhoeck und Ruprecht.
- Ballentine, Debra Scoggins. 2012. “‘You Divided Sea by Your Might’: The ‘Conflict Myth’ and the Biblical Tradition.” Ph.D, Brown University.
- Bandstra, Barry. 1995. “Marking Turns in Poetic Text. ‘Waw’ in the Psalms.” Narrative and Comment: Contributions to Discourse Grammar and Biblical Hebrew, 45–52.
- Barbiero, Gianni. 2007. “Alcune osservazioni sulla conclusione del salmo 89 (vv. 47-53).” Biblica 88 (4): 536–45.
- Barthélemy, Dominique, Norbert Lohfink, Alexander R. Hulst, William D. McHardy, H. Peter Rüger, and James A. Sanders. 2005. Critique Textuelle de l’Ancien Testament 4: Psaumes. Edited by Stephen Desmond Ryan and Adrian Schenker. Orbis Biblicus et Orientalis, 50,4. Academic Press.
- Bekins, Peter. 2017. “Definiteness and the Definite Article.” In “Where Shall Wisdom Be Found?”: A Grammatical Tribute to Professor Stephen A. Kaufman, edited by Hélène Dallaire, Benjamin J. Noonan, Jennifer E. Noonan, and Stephen A. Kaufman. Eisenbrauns.
- Brockington, L.H. 1973. The Hebrew Text of the Old Testament: The Readings Adopted by the Translators of the New English Bible.
- Calvin, John. 1847. Commentary on the Book of Psalms. Translated by James Anderson. Vol. 1. Calvin Translation Society.
- Cook, John A. 2024. The Biblical Hebrew Verb: A Linguistic Introduction. Learning Biblical Hebrew. Baker Academic.
- Dahood, Mitchell J. 1968. Psalms II, 51-100: Introduction, Translation, and Notes. Anchor Bible 17. Doubleday.
- Day, John. 2020. God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. Reprint of the 1988 corrected edition. Wipf & Stock.
- Delitzsch, F. 1996. “The Psalter.” In Commentary on the Old Testament. Hendrickson.
- Eaton, J.H. 1975. Kingship and the Psalms. Studies in Biblical Theology Second Series 32. SCM Press.
- Ellison, D. 2024. “Singing Steadfast Love and Faithfulness: The Messianic Significance of Psalm 89.” Old Testament Essays 37 (3): 1–19.
- Frankel, Rafael. 1992. “Tabor.” In Anchor Bible Dictionary, vol. 6. Doubleday.
- Gentry, Peter J. 1998. “The System of the Finite Verb in Classical Hebrew.” Hebrew Studies 39: 7–39.
- Gentry, Peter J., and Stephen J. Wellum. 2012. Kingdom Through Covenant: A Biblical-Theological Understanding of the Covenants. Crossway.
- Gesenius, Wilhelm. 2013. Hebräisches und Aramäisches Handwörterbuch über das Alte Testament. 18th ed. Edited by Herbert Donner. Springer.
- Goldingay, John. 2007. Psalms: Psalms 42–89;;. Vol. 2. BCOT. Baker Academic.
- Gray, George Buchanan. 1915. The Forms of Hebrew Poetry: Considered with Special Reference to the Criticism and Interpretation of the Old Testament. Hodder and Stoughton.
- Gunkel, Hermann. 1998. An Introduction to the Psalms: The Genres of the Religious Lyric of Israel. Translated by James D. Nogalski. Mercer University Press.
- Hengstenberg, E.W. 1848. Commentary on the Psalms. Translated by J.T. Leith and P.F. Salton. Vol. 3. T&T Clark.
- Hoffmeier, James. 1994. “The King as Son of God in Egypt and Israel.” The Journal of the Society for the Study of Egyptian Antiquities 24: 28–38.
- Holmstedt, Robert D. 2016. The Relative Clause in Biblical Hebrew. Linguistic Studies in Ancient West Semitic 10. Eisenbrauns.
- Hoop, Raymond de, and Paul Sanders. 2022. “The System of Masoretic Accentuation: Some Introductory Issues.” Journal of Hebrew Scriptures 22.
- Hossfeld, Frank-Lothar, and Erich Zenger. 2005. Psalms 2: A Commentary on Psalms 51-100. Translated by Linda M. Maloney. Hermeneia. Fortress.
- Hupfeld, Hermann. 1860. Die Psalmen. Vol. 3. F.A. Perthes.
- Huang, JengZen. 2015. “A Quantitative Study of the Vocalization of the Inseparable Prepositions in the Hebrew Bible.” Doctor of Theology, Wycliffe College and the University of Toronto.
- Ibn Ezra. Ibn Ezra on Psalms.
- Irvine, Stuart A. 2019. “The ‘Rock’ of the King’s Sword? A Note on צור in Psalm 89:44.” Vetus Testamentum 69 (4–5): 742–47.
- Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. W. Kohlhammer.
- Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Verlag W. Kohlhammer.
- Kennicott, Benjamin. 1776. Vetus testamentum hebraicum : cum variis lectionibus.
- Lane, Daniel. 2000. “The Meaning and Use of the Old Testament Term for ‘Covenant’ (Berit): With Some Implications for Dispensationalism and Covenant Theology.” PhD, Trinity International University.
- Liddell, Henry George, and Robert Scott. 1996. A Greek-English Lexicon. Ninth edition. Edited by Henry Stuart Jones. Clarendon press.
- Locatell, Christian. 2019. “Causal Categories in Biblical Hebrew Discourse: A Cognitive Approach to Causal כי.” Journal of Northwest Semitic Languages 45 (2).
- Lugt, Pieter van der. 2010. Cantos and Strophes in Biblical Hebrew Poetry II: Psalms 42-89. Vol. 2. Oudtestamentische Studiën 57. Brill.
- Lunn, Nicholas P. 2006. Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. Paternoster Biblical Monographs. Paternoster.
- Mays, James Luther. 1994. The Lord Reigns: A Theological Handbook to the Psalms. Westminster John Knox Press.
- Mena, Andrea K. 2012. “The Semantic Potential of עַל in Genesis, Psalms, and Chronicles.” MA Thesis, Stellenbosch University.
- Miller, Cynthia L. 2010. “Vocative Syntax in Biblical Hebrew Prose and Poetry: A Preliminary Analysis.” Semitic Studies 55 (1): 347–64.
- Mullen. 1992. “Divine Assembly.” In Anchor Bible Dictionary, vol. 2. Doubleday.
- Murnane, William Joseph, and Edmund S. Meltzer. 1995. Texts from the Amarna Period in Egypt. Writings from the Ancient World 5. Scholars Press.
- Mussies, G. 1999. “Tabor.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Niehaus, Jeffrey J. 2008. Ancient Near Eastern Themes in Biblical Theology. Kregel Publications.
- Niehr, H. 1999. “Baal-Zaphon.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Penney, Jason. 2023. “A Typological Examination of Pluractionality in the Biblical Hebrew Piel.” MA, Dallas International University.
- Pohl, William C. 2015. “A Messianic Reading of Psalm 89: A Canonical and Intertextual Study.” JETS 58 (3): 507–25.
- Poole, Matthew. 1678. Synopsis criticorum aliorumque sacrae scripturae. 2: a Jobi ad Canticum Canticorum. Balthasaris Christophori Wustii.
- Radak. Radak on Psalms.
- Rashi. Rashi on Psalms.
- Röllig, K. 1999. “Hermon.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Ryken, Leland, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid, eds. 1998. Dictionary of Biblical Imagery. InterVarsity Press.
- Sarna, Nahum M. 2000. “Psalm 89. A Study in Inner Biblical Exegesis.” Studies in Biblical Interpretation, 377.
- Sforno. Rabbi Obadiah ben Jacob Sforno on Psalms.
- Sikes, Ryan. 2025. “Stichography and Stichometry in the Old Greek Psalter.” PhD, Columbia International University.
- Spronk, K. 1999. “Rahab.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Staszak, Martin. 2024. The Preposition Min. Beiträge zur Wissenschaft vom Alten und Neuen Testament (BWANT) 246. Kohlhammer.
- Stec, David M., ed. 2004. The Targum of Psalms. The Aramaic Bible 16. Liturgical Press.
- Süring, Margit L. 1980. The Horn-Motif in the Hebrew Bible and Related Ancient Near Eastern Literature and Iconography. Andrews University Press.
- Taylor, Richard A. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. Gorgias Press.
- Tsumura, David Toshio. 2020. “Chaoskampf Myth in the Biblical Tradition.” Journal of the American Oriental Society 140 (4).
- Veijola, Timo. 1982. Verheissung in der Krise : Studien zur Literatur und Theologie der Exilszeit anhand des 89. Psalms. Suomalainen Tiedeakatemia.
- Veijola, Timo. 1988. “The Witness in the Clouds: Ps 89:38.” Journal of Biblical Literature 107 (3): 413–17.
- Walton, John H. 2011. Genesis 1 as Ancient Cosmology. Eisenbrauns.
- Walton, John H. 2018. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. 2nd edn. Baker Academic, a division of Baker Publishing Group.
- Ward, James M. 1961. “The Literary Form and Liturgical Background of Psalm LXXXIX.” Vetus Testamentum 11 (3): 321–39.
- Witthoff, David J. 2021. "The Relationships of the Senses of נֶפֶשׁ in the Hebrew Bible: A Cognitive Linguistics Perspective". PhD Dissertation, University of Stellenbosch.
- Wolde, Ellen van. 2019. “Accusing YHWH of Fickleness.” Biblica, no. 4: 506–26.
Footnotes
89
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
|
The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
|
The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
|
The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
|
When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
|
In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
|
Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
|
Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
|
The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
|
The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
|
Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
|
Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
|
Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
|
Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
|
When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
|
Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
|
Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
|
Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
|
Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
|
In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
|
Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
|
The prepositional phrase is indicated by a solid green oval. |
|
The construct chain is indicated by a solid yellow oval. |
|
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
|
The article is indicated by a solid blue oval. |
Expanded paraphrase
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
Bibliography
- Andrason, Alexander. 2012. “Making It Sound - The Performative Qatal and Its Explanation.” The Journal of Hebrew Scriptures 12.
- Avalos, Hector. 1992. “Zaphon, Mount.” In Anchor Bible Dictionary. Doubleday.
- Baethgen, Friedrich. 1904. Die Psalmen. Vandenhoeck und Ruprecht.
- Ballentine, Debra Scoggins. 2012. “‘You Divided Sea by Your Might’: The ‘Conflict Myth’ and the Biblical Tradition.” Ph.D, Brown University.
- Bandstra, Barry. 1995. “Marking Turns in Poetic Text. ‘Waw’ in the Psalms.” Narrative and Comment: Contributions to Discourse Grammar and Biblical Hebrew, 45–52.
- Barbiero, Gianni. 2007. “Alcune osservazioni sulla conclusione del salmo 89 (vv. 47-53).” Biblica 88 (4): 536–45.
- Barthélemy, Dominique, Norbert Lohfink, Alexander R. Hulst, William D. McHardy, H. Peter Rüger, and James A. Sanders. 2005. Critique Textuelle de l’Ancien Testament 4: Psaumes. Edited by Stephen Desmond Ryan and Adrian Schenker. Orbis Biblicus et Orientalis, 50,4. Academic Press.
- Bekins, Peter. 2017. “Definiteness and the Definite Article.” In “Where Shall Wisdom Be Found?”: A Grammatical Tribute to Professor Stephen A. Kaufman, edited by Hélène Dallaire, Benjamin J. Noonan, Jennifer E. Noonan, and Stephen A. Kaufman. Eisenbrauns.
- Brockington, L.H. 1973. The Hebrew Text of the Old Testament: The Readings Adopted by the Translators of the New English Bible.
- Calvin, John. 1847. Commentary on the Book of Psalms. Translated by James Anderson. Vol. 1. Calvin Translation Society.
- Cook, John A. 2024. The Biblical Hebrew Verb: A Linguistic Introduction. Learning Biblical Hebrew. Baker Academic.
- Dahood, Mitchell J. 1968. Psalms II, 51-100: Introduction, Translation, and Notes. Anchor Bible 17. Doubleday.
- Day, John. 2020. God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. Reprint of the 1988 corrected edition. Wipf & Stock.
- Delitzsch, F. 1996. “The Psalter.” In Commentary on the Old Testament. Hendrickson.
- Eaton, J.H. 1975. Kingship and the Psalms. Studies in Biblical Theology Second Series 32. SCM Press.
- Ellison, D. 2024. “Singing Steadfast Love and Faithfulness: The Messianic Significance of Psalm 89.” Old Testament Essays 37 (3): 1–19.
- Frankel, Rafael. 1992. “Tabor.” In Anchor Bible Dictionary, vol. 6. Doubleday.
- Gentry, Peter J. 1998. “The System of the Finite Verb in Classical Hebrew.” Hebrew Studies 39: 7–39.
- Gentry, Peter J., and Stephen J. Wellum. 2012. Kingdom Through Covenant: A Biblical-Theological Understanding of the Covenants. Crossway.
- Gesenius, Wilhelm. 2013. Hebräisches und Aramäisches Handwörterbuch über das Alte Testament. 18th ed. Edited by Herbert Donner. Springer.
- Goldingay, John. 2007. Psalms: Psalms 42–89;;. Vol. 2. BCOT. Baker Academic.
- Gray, George Buchanan. 1915. The Forms of Hebrew Poetry: Considered with Special Reference to the Criticism and Interpretation of the Old Testament. Hodder and Stoughton.
- Gunkel, Hermann. 1998. An Introduction to the Psalms: The Genres of the Religious Lyric of Israel. Translated by James D. Nogalski. Mercer University Press.
- Hengstenberg, E.W. 1848. Commentary on the Psalms. Translated by J.T. Leith and P.F. Salton. Vol. 3. T&T Clark.
- Hoffmeier, James. 1994. “The King as Son of God in Egypt and Israel.” The Journal of the Society for the Study of Egyptian Antiquities 24: 28–38.
- Holmstedt, Robert D. 2016. The Relative Clause in Biblical Hebrew. Linguistic Studies in Ancient West Semitic 10. Eisenbrauns.
- Hoop, Raymond de, and Paul Sanders. 2022. “The System of Masoretic Accentuation: Some Introductory Issues.” Journal of Hebrew Scriptures 22.
- Hossfeld, Frank-Lothar, and Erich Zenger. 2005. Psalms 2: A Commentary on Psalms 51-100. Translated by Linda M. Maloney. Hermeneia. Fortress.
- Hupfeld, Hermann. 1860. Die Psalmen. Vol. 3. F.A. Perthes.
- Huang, JengZen. 2015. “A Quantitative Study of the Vocalization of the Inseparable Prepositions in the Hebrew Bible.” Doctor of Theology, Wycliffe College and the University of Toronto.
- Ibn Ezra. Ibn Ezra on Psalms.
- Irvine, Stuart A. 2019. “The ‘Rock’ of the King’s Sword? A Note on צור in Psalm 89:44.” Vetus Testamentum 69 (4–5): 742–47.
- Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. W. Kohlhammer.
- Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Verlag W. Kohlhammer.
- Kennicott, Benjamin. 1776. Vetus testamentum hebraicum : cum variis lectionibus.
- Lane, Daniel. 2000. “The Meaning and Use of the Old Testament Term for ‘Covenant’ (Berit): With Some Implications for Dispensationalism and Covenant Theology.” PhD, Trinity International University.
- Liddell, Henry George, and Robert Scott. 1996. A Greek-English Lexicon. Ninth edition. Edited by Henry Stuart Jones. Clarendon press.
- Locatell, Christian. 2019. “Causal Categories in Biblical Hebrew Discourse: A Cognitive Approach to Causal כי.” Journal of Northwest Semitic Languages 45 (2).
- Lugt, Pieter van der. 2010. Cantos and Strophes in Biblical Hebrew Poetry II: Psalms 42-89. Vol. 2. Oudtestamentische Studiën 57. Brill.
- Lunn, Nicholas P. 2006. Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. Paternoster Biblical Monographs. Paternoster.
- Mays, James Luther. 1994. The Lord Reigns: A Theological Handbook to the Psalms. Westminster John Knox Press.
- Mena, Andrea K. 2012. “The Semantic Potential of עַל in Genesis, Psalms, and Chronicles.” MA Thesis, Stellenbosch University.
- Miller, Cynthia L. 2010. “Vocative Syntax in Biblical Hebrew Prose and Poetry: A Preliminary Analysis.” Semitic Studies 55 (1): 347–64.
- Mullen. 1992. “Divine Assembly.” In Anchor Bible Dictionary, vol. 2. Doubleday.
- Murnane, William Joseph, and Edmund S. Meltzer. 1995. Texts from the Amarna Period in Egypt. Writings from the Ancient World 5. Scholars Press.
- Mussies, G. 1999. “Tabor.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Niehaus, Jeffrey J. 2008. Ancient Near Eastern Themes in Biblical Theology. Kregel Publications.
- Niehr, H. 1999. “Baal-Zaphon.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Penney, Jason. 2023. “A Typological Examination of Pluractionality in the Biblical Hebrew Piel.” MA, Dallas International University.
- Pohl, William C. 2015. “A Messianic Reading of Psalm 89: A Canonical and Intertextual Study.” JETS 58 (3): 507–25.
- Sarna, Nahum M. 2000. “Psalm 89. A Study in Inner Biblical Exegesis.” Studies in Biblical Interpretation, 377.
- Poole, Matthew. 1678. Synopsis criticorum aliorumque sacrae scripturae. 2: a Jobi ad Canticum Canticorum. Balthasaris Christophori Wustii.
- Radak. Radak on Psalms.
- Rashi. Rashi on Psalms.
- Röllig, K. 1999. “Hermon.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Ryken, Leland, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid, eds. 1998. Dictionary of Biblical Imagery. InterVarsity Press.
- Sforno. Rabbi Obadiah ben Jacob Sforno on Psalms.
- Sikes, Ryan. 2025. “Stichography and Stichometry in the Old Greek Psalter.” PhD, Columbia International University.
- Spronk, K. 1999. “Rahab.” In Dictionary of the Deities and Demons in the Bible, 2nd ed., edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
- Staszak, Martin. 2024. The Preposition Min. Beiträge zur Wissenschaft vom Alten und Neuen Testament (BWANT) 246. Kohlhammer.
- Stec, David M., ed. 2004. The Targum of Psalms. The Aramaic Bible 16. Liturgical Press.
- Süring, Margit L. 1980. The Horn-Motif in the Hebrew Bible and Related Ancient Near Eastern Literature and Iconography. Andrews University Press.
- Taylor, Richard A. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. Gorgias Press.
- Tsumura, David Toshio. 2020. “Chaoskampf Myth in the Biblical Tradition.” Journal of the American Oriental Society 140 (4).
- Veijola, Timo. 1982. Verheissung in der Krise : Studien zur Literatur und Theologie der Exilszeit anhand des 89. Psalms. Suomalainen Tiedeakatemia.
- Veijola, Timo. 1988. “The Witness in the Clouds: Ps 89:38.” Journal of Biblical Literature 107 (3): 413–17.
- Walton, John H. 2018. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. 2nd edn. Baker Academic, a division of Baker Publishing Group.
- Walton, John H. 2011. Genesis 1 as Ancient Cosmology. Eisenbrauns.
- Ward, James M. 1961. “The Literary Form and Liturgical Background of Psalm LXXXIX.” Vetus Testamentum 11 (3): 321–39.
- Witthoff, David J. 2021. "The Relationships of the Senses of נֶפֶשׁ in the Hebrew Bible: A Cognitive Linguistics Perspective". PhD Dissertation, University of Stellenbosch.
- Wolde, Ellen van. 2019. “Accusing YHWH of Fickleness.” Biblica, no. 4: 506–26.
Footnotes
89
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ At the highest structural level, the analysis here agrees largely with structure proposed by Baethgen (1904, 274) and others (e.g., Pohl 2015): an introduction (vv. 2–5) followed by three main parts (vv. 6–19; vv. 20–38; vv. 39–52). Van der Lugt (2010) sees "three main sections which are clearly distinguished from each other on the basis of their individuality iin terms of literary genre: vv. 2–19 (a hymn of praise), 20–38 (a divine oracle) and 39–52 a complaint" (2010, 474; so also Hossfeld and Zenger 2005, 406–407; Ellison 2024, 5). But vv. 2–19 are not lpurely a "hymn of praise." Rather, these verses include a "divine oracle" within them (vv. 4h–5). It is better to see vv. 2–5 as consisting of two parts (A: praise; B: divine oracle), which anticipate the next major two parts of the psalm: the hymn of praise (A: vv. 6–19) and the divine oracle (B: vv. 20–38). This division also better accounts for the occurrence of selah. Veijola (1982) sees a different three-part structure, arguing that the present psalm was composed in three stages: (1) a hymn (vv. 2–3, 6–19); (2) a longer poem about YHWH's covenant with David and its apparent violation (4–5, 20–46);g and (3) a petition for YHWH to remember (47–52). But this hypothesis fails to account for the inclusio ("your anointed one") that binds vv. 39–52 (so van der Lugt 2010, 477), as well as the strong unity of vv. 2–38 and, in particular, vv. 6–38. (On the difficulty of separating vv. 47–52 from the rest of the poem, see Barbiero 2007.)
- ↑ Cf. van Wolde 2019.
- ↑ Rabbi Moshe Yitzhak Ashkenazi.
- ↑ So Hengstenberg 1848, 84-87.
- ↑ Calvin struggles with the problem of how Ethan the Ezrahite could have written vv. 39–53: "Who this Ethan was, to whom this psalm is ascribed, is somewhat uncertain. If we should consider him to have been one of the four eminent men to whom Solomon is compared for his distinguished wisdom (1 Kings 4:31), the argument or subject of the poem will not agree with his time; unless we suppose him to have survived Solomon, and bewailed the sad and mournful division which occurred after the death of that monarch, and which proved the commencement and prelude of future ruin. ... This certainly appears to me to be the most probable conjecture in this doubtful case" (Calvin, trans. Anderson 1847).
- ↑ On the unity of the present poem, see e.g., Ward 1961.
- ↑ So Veijola 1988, 417.
- ↑ For a full list of lexical connections between Ps 89 and 2 Sam 7, see Veijola 1982, 48–49.
- ↑ Cf. Sarna 2000.
- ↑ Cf. 2 Sam 23:5; 2 Chr 13:5; Ps 132:11–12; Isa 55:3; Jer 33:17, 21.
- ↑ Sarna 2000, 39.
- ↑ Note also that, in both of the B units, the phrase "your reliability" occurs at the end of the line and is modified by a bet prepositional phrase: אֱמוּנָתְךָ֣ בְּפִֽי (v. 2b), אֱמוּנָתְךָ֣ בָהֶֽם (v. 3b).
- ↑ According to Lunn, the word order in both clauses is purely poetic, marking the beginning of the poem (Lunn 2006, 176).
- ↑ de Blois, "Love or Loyalty: A New Study in the Concept of חֶסֶד"; cf. HALOT: "proofs of mercy"; BDB: "the historic displays of lovingkindness to Israel." Cf. Isa 63:7.
- ↑ Cf. Symmachus, Aquila, Jerome, Peshitta, Targum.
- ↑ Cf. Theodotion.
- ↑ See Barthélemy et al. 2005, 614. Ra 2110, unknown to Rahlfs, reads τὰ ἐλέη τοῦ κυρίου.
- ↑ cf. Barthélemy 2005, 612–614.
- ↑ SDBH gives the same definition for both אֱמֻנָה and אֱמֶת (cf. v. 15). TDOT, however, sees a distinction between these two words. According to TDOT, whereas אֱמֶת refers to the abstract quality of "truth" or "faithfulness," אֱמוּנָה describes "the conduct growing out of אֱמֶת" (TDOT). As TDOT explains, "Whereas אֱמֶת is always used in relationship to something (or someone) on which (or whom) one can rely, אֱמוּנָה seems more to emphasize one’s own inner attitude and the conduct it produces. The frequently suggested translation, 'conscientiousness,' would seem to come closest to the meaning intended in many passages'" (TDOT). Thus, in relation to Ps 89, TDOT says, "Five times the psalmist calls attention to God’s אֱמוּנָה (vv. 2, 3, 6, 9, 50[1, 2, 5, 8, 49]), and twice God himself acknowledges it (vv. 25, 34[24, 33]). In this case, אֱמוּנָה would be conduct in which God acts in a way true to his character, as it were. Indeed, the concern of this psalm is that God be reminded of his deity, of his word, which he cannot break without forsaking his deity, himself, his very אֱמוּנָה, i.e., his conduct that is inseparably connected with faithfulness and reliability, which, therefore, also includes steadfast endurance" (TDOT).
- ↑ See e.g., Isa 34:17; Joel 4:20; Pss 10:6; 33:11; 77:9; 79:13; 85:6; 102:13; 106:31; 119:90; 135:13; 146:10; Lam 5:19.
- ↑ See uses of לְדֹר וָדֹר listed above; cf. Jenni 2000, 275.
- ↑ Locatell calls this function of כִּי "speech act causal כִּי." See Locatell 2019.
- ↑ The issue of how to interpret אָמַרְתִּי is further complicated by a textual issue. The MT, along with Aquila, Symmachus, Theodotion, Quinta, and the Targum, reads the first-person verb אָמַ֗רְתִּי: "I said." But the Septuagint, Jerome (iuxta Hebr.), and some manuscripts of the Peshitta, read the second person verb אָמַרְתָּ: "you said." LXX: εἶπας; Jerome: dixisti; Peshitta: ܐܡܪܬ, see Taylor 2020, 362–3; other Peshitta manuscripts read a third person verb (ܐܡܪ), see Leiden Peshitta.
- The first-person reading of MT (אָמַרְתִּי) results in a complex participant-reference situation: the psalmist speaks in v. 3, and then YHWH speaks (without introduction) in vv. 4-5. The second-person reading (אָמַרְתָּ) appears to simplify the situation. According to this reading, vv. 3-5 have a single speaker ("YHWH") who is clearly introduced in v. 3 ("you said"). Yet the second-person reading introduces a new participant-reference problem: "you said 'loyalty will be built up forever. The sky, you set up your faithfulness (אֱמוּנָתְךָ) in it.'" If God were the speaker in v. 3 (as implied by the 2ms reading אָמַרְתָּ), then we would expect "my faithfulness" (אֱמוּנָתִי) instead of "your faithfulness" (אֱמוּנָתְךָ). There are two ways around this problem. The first is to emend the text to אֱמוּנָתִי (cf. BHS), but there is no manuscript or versional evidence for this reading. The second is to understand the b-line as the psalmist's own speech interrupting YHWH's speech: "because you said, 'Forever mercy will be built.' In the heavens your truth will be prepared" (NETS, cf. Baethgen 1904, 274). But this explanation not only disrupts the otherwise clear parallelism in v. 3, it also interrupts YHWH's speech, which continues through vv. 4-5.
- In the end, it seems best to follow the traditional reading אָמַרְתִּי. There are other clear examples in the Psalms of the psalmist reporting his past speech in this way. See e.g., כִּי אָמַרְתּי in Ps 38:17; see also Pss 16:2; 30:7; 31:15, 23; 41:5; 82:6; 116:11. Furthermore, although the shift to YHWH as speaker in vv. 4-5 is rather abrupt, the shift corresponds with the poetic structure; vv. 4-5 represent a new poetic sub-section, distinct from (though still closely bound to) vv. 2-3.
- Some propose to emend the text to read כְּאַדְמַת instead of כִּי אָמַרְתִּי (so e.g., BHS; NEB: "Thy true love is firm as the ancient earth"), but there is no manuscript support for this reading.
- ↑ Goldingay 2007, 667.
- ↑ Cf. Gejerus, cited in Poole 1678, 1061; cf. Calvin (trans. Anderson 1847): "The words 'I have said,' imply that the truth which the inspired writer propounds was deeply fixed in his heart." The present-tense translation "I say" (NET, LUT, EÜ, ZÜR) is also possible. The verb אמר in the qatal conjugation is sometimes performative, "introducing a message that is being uttered." See Andrason 2012, §3.1.1; e.g., Job 9:22; 32:10; 2 Sam 19:30; cf. the same function with other verbs of speaking like הגיד, העיד, and ספר.
- ↑ Lunn considers the word order in both clauses poetic, marking a peak in the discourse (Lunn 2006, 176).
- ↑ Delitzsch 1996, 585. Cf. Goldingay: "It is surprising that the verbs to describe the building and establishing are yiqtol, but it is difficult to justify RSV’s having past tense in the first colon and present in the second or TNIV’s having the opposite; both seem unprincipled. The NRSV and NJPS translate both as present. I assume the yiqtols declare what Yhwh will carry on doing (which will indeed be in continuity with what Yhwh did in the past and keeps on doing in the present). Yhwh will continue to manifest commitment and truthfulness in the cosmos. In light of where the psalm will go, the yiqtols also draw attention to what is needed in the present, when Yhwh’s commitment and truthfulness have apparently collapsed" (Goldingay 2007, 667–668).
- ↑ So Hossfeld and Zenger 2005, 408. Cf. Veijola 1982, 60-69 and Sarna 2000, who argue that Ps 89 is an exegetical adaptation of Nathan's oracle to David in 2 Sam 7.
- ↑ The hiphil vocalization of MT is supported by Jerome (fundabis), the Targum (תתקין), and the numerous medieval manuscripts that read תכין (see Kennicott 1776, 384; including some outside of the Tiberian tradition, e.g., BL Or 1477, Neubauer 154, JTS 631). It is also guarded by the small Masorah, which notes that this is the only time this particular form appears with defective spelling (תָּכִן rather than תָּכִין).
- ↑ E.g., there are no other examples of hiphil הכין, יכין, תכין that are defective (see also the verbal root קום).
- ↑ Cf. Symmachus: ἑδρασθήσεται.
- ↑ 2 Kgs 2:12 (וַתִּכֹּ֥ן); 2 Chr 8:16 (וַתִּכֹּן֙).
- ↑ Gentry and Wellum 2012, 132, adapted from Lane 2000, 314.
- ↑ Jenni 2000, rubrics 32, 64. See e.g., ESV: "I have made a covenant with my chosen one; I have sworn to David my servant." Cf. Josh 9:15: "And Joshua made peace with them and made a covenant with them (וַיִּכְרֹת לָהֶם בְּרִית), to let them live, and the leaders of the congregation swore to them (וַיִּשָּׁבְעוּ לָהֶם)" (ESV). Note that the Septuagint vocalizes לבחירי as לִבְחִירַי (plural suffix, instead of singular suffix לִבְחִירִי): "with my chosen ones (τοῖς ἐκλεκτοῖς μου)" (NETS). The singular vocalization (לִבְחִירִי) makes better sense in the context, which is about YHWH's oath to David (so also Aquila, Symmachus, Quinta, Jerome [iuxta Hebr.], Targum ["with Abraham, my chosen one"]).
- ↑ Lunn considers the word order poetic, marking closure (2006, 162). But the fronting here is more likely related to information structure.
- ↑ Cf. 2 Sam 7:13—"the throne of his kingdom" (כִּסֵּא מַמְלַכְתּוֹ).
- ↑ See e.g., the same sequence of events in Ps 29 and the Baal Epic. This sequence of events was a kind of cultural script that manifested itself in different ways throughout the Ancient Near East. See Niehaus 2008, esp. pp. 30–33.
- ↑ Cf. Ps 74:13–17.
- ↑ Bandstra 1995, 52, see also p. 49; e.g., Ps 5:11-12.
- ↑ Cf. Bandstra 1995, 50; for waw + yiqtol after selah, see e.g., Pss 52:8; 59:15.
- ↑ E.g., LXX, Jerome [iuxta Hebr.], NIV, NLT, ESV, CSB, NET, GNT, NJPS, HFA, NGÜ, EÜ, ZÜR, et al. It is doubtful in these cases whether the translators read a different text, one without waw (though there are some Hebrew manuscripts that omit the waw). More likely, the translations omit the conjunction for the sake of naturalness.
- ↑ Mullen 1992, 215-216; cf. 1 Kgs 22:19; Job 1:6; 2:1; 38:7; Ps 82; cf. the phrase "the assembly of the sons of the gods (bn . ilm .)" in the Ugaritic Baal Myth (COS I, 258; KTU 1.4, III:14).
- ↑ NIV, CSB, NET, cf. GNT, NLT, NJPS, LUT, HFA, NGÜ, ELB, EÜ, GNB; so LXX, Jerome [iuxta Hebr.]
- ↑ ESV, NRSV, cf. ZÜR.
- ↑ See Cook 2024, 119-120, who notes that "V-S order with morphologically distinctive JUSS forms occurs 4 times as often as S-V order;" cf. Gentry 1998, 22-24.
- ↑ Cf. Gunkel and Begrich 1998, 23-24; 29-30. For examples of יוֹדוּ as a jussive, see Pss 67:4, 6; 99:3; 145:10.
- ↑ Cf. Pss 77:12; 88:13; so LXX: τὰ θαυμάσιά σου; Jerome: mirabilia tua.
- ↑ Cf. Miller 2010, 360–363.
- ↑ See Locatell 2019.
- ↑ Cf. Gunkel and Begrich 1998, 23-24; 29-30.
- ↑ E.g., HALOT, BDB, Gesenius 2013; so LXX in v. 7: ἐν νεφέλαις; Jerome in v. 7: in nubibus.
- ↑ Cf. Job 37:21; 2 Sam 22:12; Ps 18:12; Prov 8:28; cf. Walton 2011, 156-9.
- ↑ So DCH, BDB; LXX in v. 38: ἐν οὐρανῷ; Jerome in v. 38: in caelo.
- ↑ Cf. the numerous instances of שׁחק // שׁמים; e.g., Pss 36:6; 57:11; 78:23; 108:5; Job 35:5; 38:37.
- ↑ Cf. Walton 2011, 156-9, who argues that שׁחקים refers to the multi-layered solid dome of the sky, whereas רקיע refers to the expanse between the earth and this solid structure; together the שׁחקים and the רקיע constitute שׁמים.
- ↑ See esp. Deut 33:26—"There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies (שְׁחָקִים) in his majesty" (ESV).
- ↑ So KJV, NIV, NLT, ESV, NET, NJPS, cf. LUT, ZÜR.
- ↑ Cf. BDB: "compare (as result of arranging in order)". Cf. Symmachus: "Who can parallel (ἀντιπαραθήσει) the Lord?"
- ↑ Cf. the phrase "the assembly of the sons of the gods (bn . ilm .)" in the Ugaritic Baal Myth (COS I, 258; KTU 1.4, III:14).
- ↑ Cf. Radak: "they dread a great dread and a great fear" [מערצה רבה ויראה רבה יעריצו]; Hupfeld 1860, 470. This interpretation has a clear parallel in Job 31:34—כִּ֤י אֶֽעֱר֨וֹץ׀ הָ֘מ֤וֹן רַבָּ֗ה, "because I so feared the crowd" (NIV) (so Barthélemy 2005, 618). See also Ps 78:15—וַ֝יַּ֗שְׁקְ כִּתְהֹמ֥וֹת רַבָּֽה, "and gave them drink abundantly as from the deep" (ESV) (see also Ps 62:3).
- ↑ Cf. Symmachus: ἐν ὁμιλίᾳ...πολλῇ; Jerome (iuxta Hebr.): in arcano...nimio (though possibly an adverb); Ibn Ezra: ורבה תואר לסוד "and 'great' is an adjective modifying 'assembly.'"
- ↑ Cf. LXX: μέγας; Aquila: πλῆθος; Peshitta: ܪܒ; Targum: ורבא.
- ↑ Sikes 2025; see also the graphic division in the Babylonian manuscript BL Or 2373.
- ↑ By contrast, if the division in the Septuagint is secondary, it might have arisen from a scribe placing רבה at the beginning of the following row of his manuscript because he had run out of space at the end of the preceding row.
- ↑ Cf. Ezra 4:10— אָסְנַפַּר֙ רַבָּ֣א וְיַקִּירָ֔א; TAD D.22.49:3—אלהא רבא. Similarly, Aramaic רַבַּת occurs several times in the Psalms (e.g., Pss 65:10; 120:6; 123:4; 129:1). Note also the Aramaism חֲסִין in the very next verse.
- ↑ The apposition interpretation (so ESV) seems unlikely, not only because there is an intervening constituent between the two phrases (לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִֽים׃ אֵ֣ל), but also because לַיהוָה is a prepositional phrase and אֵל is a noun phrase. If אֵל were in apposition to לַיהוָה, then we might have expected לְאֵל. The vocative interpretation is possible, but this would be a very long vocative phrase (all of v. 8), and there is no clear signal in the text that it should be understood as such. By contrast, the third-person references to YHWH in the previous line (לַיהוָה) make it more natural to read v. 8 as a third-person statement about God, rather than a vocative. The NIV interpretation is the most viable syntactically. The only issue with this interpretation is that the divine epithet אֵל reads more naturally as a description the kind of "god" YHWH is (cf. Pss 5:5 ["a god who delights in wickedness"]; 7:12 ["a god who expresses indignation"]; 29:3; 31:6; 42:3, 9; 50:1; 57:3; 94:1; etc.), than as a bare reference to YHWH himself (though see, e.g., Pss 10:12; 16:1; 17:6; 19:2; 78:18; etc.).
- ↑ Mena 2012, 85-87; cf. Pss 95:3; 96:4; 1 Chron 16:25: "awesome above all who are around him" (ESV, cf. NRSV) >> "more awesome than all who surround him" (NIV, cf. NLT, CSB, NET). Alternative interpretation: "held in awe by all around Him" (NJPS, cf. KJV).
- ↑ Cf. Jerome iuxta Hebr.; Dahood 1968, 308; see v. 9 preferred diagram, though, in addition to reading "Mighty Lord" as a vocative, the preferred diagram sees the question "who is like you" elided in the b-line.
- ↑ Cf. NJPS, NLT, ESV, GNT, ELB, HFA, GNB; so also Peshitta, Targum.
- ↑ Cf. NIV, LUT, NGÜ, EÜ, ZÜR; so Baethgen 1904, 275.
- ↑ By contrast, the Masoretic accents suggest the following line division (cf. de Hoop and Sanders 2022, §6.2): יְהוָ֤ה ׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת // מִֽי־כָֽמ֖וֹךָ חֲסִ֥ין ׀ יָ֑הּ // וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃. According to this division, we would understand the text as NRSV et al. above. Cf. Exod 15:11—מִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהוָ֔ה מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ.
- ↑ For example, we could understand the text similarly to how the LXX and the NIV have understood it (with an elided 2ms pronoun): "Who is like you, Lord God Almighty? You, Lord, are mighty, and your faithfulness surrounds you" (NIV). Alternatively, we could understand "Yah" (rather than an elided 2ms pronoun) as the subject of the clause: "Yah is mighty, and your faithfulness is all around you." The sudden shift in person within the same line (3rd person "Yah" --> 2nd person "you") is somewhat jarring but not totally unprecedented (see e.g., Gen 49:4c [MT]; Ps 22:9 [MT]).
- ↑ Cf. Jerome iuxta Hebr.: fortissime Domine. It could be that חֲסִין modifies יָהּ as an adjective, or, more likely, it could be that חֲסִין is a substantival adjective ("mighty one") in apposition to יָהּ: "Mighty one, Yah >> "Mighty Yah." For a substantival adjective functioning as a vocative, see e.g., Ps 32:11 (צַדִּיקִים); Ps 33:1 (צַדִּיקִים); Prov 1:22 (פְּתָיִם).
- ↑ See the entry on חסין in CAL. Cf. Amos 2:9: "strong (חָסֹן) as the oaks" (NIV). The Samaritan Aramaic Targum uses this word in its translation of Exod 15:11 (a passage that is very similar to Ps 89:9): "who is like You among the mighty? who is like You mighty (חסינה = נֶאְדָּר) in his holiness?"
- ↑ Cf. BHRG §20.3.3.
- ↑ Ryken et al. 1998, 765; cf. Ps 74:12-17.
- ↑ Elsewhere, however, the infinitive construct of נשׂא is usually שֵׂאת and sometimes נְשֹׂא, but never שׂוֹא. Cf. GKC 76b. Furthermore, the qal of נשׂא is usually transitive ("to lift something"), whereas here it is intransitive or reflexive ("to be lifted, to lift themselves;" cf. Rashi: "= בהנשא גליו"; Ibn Ezra and Radak: "=בהתרומם;" Targum: מִתְנַטְלִין גַלוֹי) (though for examples of intransitive נשׂא qal, see e.g., Ps 24:9b; Nah 1:5). For these reasons, some interpreters emend בְּשׂוֹא ("at the rising") to בִּשְׁאֹן ("at the roaring," BHS, HALOT; so NEB; cf. the phrase שְׁאֹון גַּלֵּיהֶם in Ps 65:8; see also Isa 17:12; Jer 51:55). It is possible that the Septuagint supports this reading (בִּשְׁאֹן). The Septuagint uses the noun σάλος, which refers to the "surge" or "rolling swell of the sea" (Liddell and Scott 1996, 1582): "and the surge of its waves you calm" (LXX, trans. NETS). It is also possible, however, that the Septuagint is giving a dynamic equivalent of בְּשׂוֹא (so also Symmachus, Jerome [iuxta Hebr.]). In either case—whether the waves are "rising" or "roaring"—there is little difference in meaning.
- ↑ So BDB, HALOT, DCH, cf. Prov 29:11; Ps 65:8 (hiphil). LXX: καταπραΰνεις, "soften down, appease" (LSJ).
- ↑ Spronk 1999, 684; cf. Isa 51:9-10; Job 26:12.
- ↑ See Day 2020; cf. Pss 65:7-8; 74:12-17; 93:1-4; 104:1-9; Job 9:5-14, 26:5-14; 38:8-11 [cited by Day]; though some scholars, e.g., Tsumura 2020, reject any connection between the conflict motif and creation.
- ↑ Cf. Ballentine (2012, 280): "The victory of the divine warrior is used to justify his dominion, that is, the divine warrior attains power that is 'proven' to be legitimate through his success in combat... Authors claim that these deities have legitimate divine authority by referencing or elaborating their victory over foes, prowess in battle, and/or superiority over the sea or sea-based figures." For Ugaritic parallels, see the Baal myth (COS 1.86), specifically the second tablet (CTA 2; KTU 1.2). E.g., "As for your enemy, O Ba'lu, as for your enemy, you'll smite (him), you'll destroy your adversary. You'll take your eternal kingship, your sovereignty (that endures) from generation to generation... So the mace whirls in Ba'lu's hand... Strikes Prince [Yammu] on the head, Ruler Naharu on the forehead... 'Scatter (him) O Mighty [Ba'lu]'... Mighty Ba'lu disperses him... Yammu is certainly dead..."
- ↑ The phrase כֶחָלָל is singular, and, in the Masoretic Text, it has the definite article, lit.: "like the slain one." The article is generic, not referring to a specific or unique individual but rather to "a kind, species, or class" (Bekins 2017, 31; cf. IBHS §13.5.1f, who note that this use of the article is "especially common in comparisons"). Thus, "like those who are slain" (cf. the Peshitta which also uses the plural: ܐܝܟ ܕܠܩ̈ܛܝܠܐ). Note also that the same word occurs in the previous psalm (Ps 88:6): "just like the slain (כְּמוֹ חֲלָלִים) who are lying in the tomb."
- ↑ So NIV, CEB, NET, cf. NLT, ESV, CSB, CEV, NJPS.
- ↑ See also vv. 14a, 19. Cf. BHRG §39.11(1), "relationship of belonging."
- ↑ see BHRG §40.1.4; cf. Ps 74:16a.
- ↑ Cf. BHRG §36.1.5.2(c).
- ↑ In the Bible, it is also called שִׂיאֹן (Deut 4:48), שִׂרְיֹן (Deut 3:9), and שְׂנִיר (Deut 3:9). Cf. Röllig 1999, 411-412.
- ↑ Mussies 1999, 827; cf. Jdg 4:6, 12, 14; 8:18; Josh 19:22; Jer 46:18; Hos 5:1.
- ↑ Cf. Hos 5:1; Frankel 1992, 305.
- ↑ Avalos 1992, 1040; cf. COS 1.98: "Temple of Baal-Zaphon."
- ↑ Niehr 1999, 152. Thus, "the name 'Baal-zaphon' was even transferred to further Baal-sanctuaries outside Ugarit," such as in Egypt (Niehr 1999, 152; cf. "Baal-Zaphon" in Exod 14:2; Num 33:7).
- ↑ So e.g., Dahood 1968, 314.
- ↑ See Brockington 1971, 144. Cf. NAB.
- ↑ Hossfeld and Zenger 2005, 409.
- ↑ Jenni 1992, 107.
- ↑ Cf. Jenni 1992, 106-108; e.g., 1 Sam 2:1—עָלַץ לִבִּי בַּיהוָה.
- ↑ Cf. the Peshitta: "The arm belongs to you (ܕܝܠܟ) and strength belongs to you (ܘܕܝܠܟ)" (Taylor 2020, 365).
- ↑ Cf. Ps 83:7—"Gebal, Ammon and Amalek, Philistia together with (עִם) the inhabitants of Tyre."
- ↑ Cf. Pss 23:6; 40:12; 42:9; 43:3; 57:4; 59:11; 61:8; see also Ps 21:4; cf. Eaton 1975, 153.
- ↑ Cf. the following verse: יְגִילוּן.
- ↑ Cf. Symmachus: σημασίαν, "the giving a signal or command" (LSJ).
- ↑ Cf. 1 Sam 10:24; Num 23:21; cf. Gesenius 2013, 1458: "Königsjubel;" so Ibn Ezra, Radak.
- ↑ Cf. Num 23:21; Pss 47:2, 6; 95:1; 98:4; 150:5.
- ↑ Cf. LXX, Jerome, Targum, CSB, ELB, EÜ, ISV, LUT, NASB, NBS, NET, NFC, NJPS, PDV, SG21, TOB, ZÜR.
- ↑ Penney 2023, 84-87.
- ↑ Penney 2023, 84.
- ↑ Cf. EÜ, ZÜR: allezeit; see e.g., Ps 37:26.
- ↑ Cf. LXX: ὑψωθήσονται.
- ↑ See Barthélemy 2005, 622-3.
- ↑ Cf. KJV, CEV, NET, NJPS; so LXX, Targum, Jerome (iuxta Hebr.)
- ↑ Cf. NRSV, NLT; cf. Dahood 1968, 315.
- ↑ Jenni 1992, rubric 1635.
- ↑ In the construct chain תִפְאֶרֶת עֻזָּמֹו, literally, "the glory/beauty of their strength" (ESV, NRSV, cf. CEB), it is difficult to determine how the two nouns "glory/beauty" and "strength" are related semantically. The NIV simply coordinates the two nouns: "You are their glory and strength" (NIV; cf. Ps 96:6—עֹז וְתִפְאֶרֶת). The NLT thinks that the first noun "glory" specifies the characteristic of the second noun "strength": "their glorious strength" (cf. CSB). But, in construct chains, it is more typical for the second noun to specify some characteristic of the first (e.g., הַר קָדְשִׁי in Ps 2:6). Thus, it is plausible that the second noun "strength" would characterizes the first noun "glory": "their strong glory" (cf. Symmachus: "their unconquerable glory" [ἀγλάϊσμα ἀήττητον αὐτῶν]; cf. Isa 13:9—תִּפְאֶ֖רֶת גְּאֹ֣ון כַּשְׂדִּ֑ים "the proud glory of the Chaldaeans" [HALOT]). This interpretation might make sense if "glory" (תִּפְאֶרֶת) is understood as "object of glory, pride, boasting" (so DCH). Thus, it would mean "the strong object of their glory >> the strong one in which they glory." Slightly differently, DCH suggests that it means "the strength in which they glory" (so also Hupfeld 1860, 473). Radak seems to hold a similar view: "They had no strength (עוז) except with you, and it was in your strength that they gloried/boasted (מתפארים) over the nations" (cf. Judg 7:2).
- ↑ So Jerome: elevabis cornu nostrum.
- ↑ Cf. KJV, CSB, CEV, NET; so LXX: ὑψωθήσεται τὸ κέρας ἡμῶν.
- ↑ E.g., JTS 631, BL Or 1477.
- ↑ Jenni 1992, rubric 1685; cf. notes on vv. 13, 17.
- ↑ Cf. NIV, ESV, NRSV, CSB, NJPS, REB, LUT, ELB, EÜ, ZÜR.
- ↑ So Radak; cf. HFA: "to you belongs our king who protects us;" cf. NGÜ.
- ↑ Mays 1994, 105. Italics added.
- ↑ Cf. Gentry and Wellum 2012, 308. For a definition of "covenant," see the note on v. 4.
- ↑ Cf. the historical prologue at the beginning of the Book of the Covenant in Exodus 20:1; see also Deut 1:6–4:44 as a historical prologue to the covenant.
- ↑ It is not clear whether וַתֹּ֗אמֶר is part of the preceding line or the following line. (The Septuagint groups it with the following line, and Jerome groups it with the preceding line.) We have grouped it with the preceding line, because (1) it corresponds more closely with this line semantically ("you spoke... and said"), and (2) this division results in a nice balanced parallel between v. 20b and v. 20c, (eight syllables // eight syllables), which are semantically similar.
- ↑ See e.g., Isa 1:1; Obad 1; Nah 1:1; Dan 8:1.
- ↑ Rashi.
- ↑ Radak.
- ↑ The preposition עַל has its prototypical meaning "over, upon, on" (so Mena 2012, 120). Compare the similar phrase in Ps 21:6—הוֹד וְהָדָר תְּשַׁוֶּה עָלָיו.
- ↑ E.g., REB, ESV, NJPS, NIV, CSB, GNT, NET, LUT, NGÜ, ELB, EÜ, ZÜR.
- ↑ See Barthélemy 2005, 623–5, who gives it an "A" rating; cf. the idiosyncratic manuscript 4QPs89: שת עו[זר על].
- ↑ So Staszak 2024, 169. Compare the phrase "one of the people" (אִישׁ מֵהָעָם) in 1 Sam 14:28 (cf. Isa 63:3).
- ↑ So Jerome iuxta Hebr.: cum quo manus meus firma erit.
- ↑ For these proposed non-prototypical uses of אֲשֶׁר, see the helpful summary in Holmstedt 2016, 233.
- ↑ Cf. Holmstedt 2016, 232.
- ↑ Some might object to this interpretation, noting that there is an intervening clause/line (v. 21b) that the relative particle would have to skip over in order to connect back to "David my servant." This would be a problem in a prose text, but not in poetry, where the thought units do not occur contiguously, one after another (– – – –), but in parallel groups (= =) (cf. Gray 1915, 54). For a relative particle in one a-line to have its antecedent in the preceding a-line would not be an issue. See Ps 139:19-20 for another possible example.
- ↑ The fronting in v. 22a might have been motivated by the desire to end the clause with the resumptive pronoun on עִמּוֹ. Hence: יָדִי תִּכּוֹן עִמּוֹ instead of תִּכּוֹן עִמּוֹ יָדִי. Note also that every clause in vv. 21b–24a ends with a 3ms suffix.
- ↑ Baethgen 1904, 277.
- ↑ See BHRG §40.1.4; cf. vv. 6, 12, 28, 44.
- ↑ Cf. LXX: "an enemy shall not profit (ὠφελήσει) by him" (LXX trans. NETS).
- ↑ So BDB: "an enemy shall not act the creditor against him, make exactions of him."
- ↑ So Symmachus: ἐξαπατήσει; Jerome [iuxta Hebr.]: decipiet; see e.g., Obad 7.
- ↑ Cf. Exod 1:11; 2 Kgs 17:20.
- ↑ See e.g., Deut 15:2—אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ; Deut 24:10—כִּֽי־תַשֶּׁ֥ה בְרֵֽעֲךָ מַשַּׁ֣את מְא֑וּמָה; cf. Isa 24:2 (נֹשֶׁא בֹו); Neh 5:7 (מַשָּׁ֥א אִישׁ־בְּאָחִ֖יו אַתֶּ֣ם נֹשִׁ֑אים).
- ↑ A potential problem with our view is that the other uses of נשׁה + ב in the hiphil (Deut 15:2; 24:10) are trivalent constructions, having a subject (the lender), a bet preposition (the borrower), and a direct object (the loan), whereas the construction in Ps 89:23 is bivalent, having only the subject and the bet preposition. But in the qal stem, the verb נשׁה can be either trivalent (Neh 5:7) or bivalent (Deut 24:11). It is plausible that the same is true of the hiphil.
- ↑ Cf. the phrase בְנֵי־עַוְלָה in 2 Sam 3:34; 7:10; Hos 10:9.
- ↑ BHRG §39.15.
- ↑ Cf. Staszak 2024, 267-268 on מִן with verbs of destruction, e.g., Ps 9:4—וְיֹאבְדוּ מִפָּנֶיךָ; Deut 2:12—וַיַּשְׁמִידוּם מִפְּנֵיהֶם.
- ↑ BHRG §38.21(2b); cf. Gen 24:12—וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם.
- ↑ HALOT. Cf SDBH: "associated with strength and honor; a raised horn symbolizes confidence and/or pride."
- ↑ Ryken et al. 1998, 400.
- ↑ "YHWH... will exalt the horn of his anointed king (וְיָרֵם קֶרֶן מְשִׁיחוֹ)." See also Pss 89:25; 132:17. According to Süring, there is an "undeniable prophetic-messianic setting" for most of the "horn" references in the Bible's hymnic texts (Süring 1980, 362).
- ↑ Also ELB, NGÜ: "durch meinen Namen."
- ↑ HALOT; Gesenius 2013, 789: "Meeresströmmungen oder mythische Strömungen"; cf. Isa 44:27; Ps 24:2.
- ↑ It is also possible that "sea" refers to the Mediterranean Sea and "rivers" refers to the Tigris and Euphrates (cf. Goldingay 2007, 678). But in light of vv. 10-11, this verse, rather than referring to real places, is more likely about the king's mythic divine-like power over chaos and his control over enemies (depicted here as the sea; cf. Ps 46).
- ↑ See the sampling of primary source material in Walton 2018, 260, 262-5. The Old Testament, for example, mentions “Ben-hadad (בֶּן־הֲדַד, “son of [the deity] Hadad”)… king of Syria, who lived in Damascus” (1 Kgs 15:18, ESV; cf. 2 Chron 16:2, 4). An Ugaritic text refers to King Kirta as “the son of Illu, the offspring of the Gracious and Holy One” (COS 1.101; cf. KTU 1.16, 10-11). On Egyptian evidence, see Hoffmeier 1994. Note especially: “[Then said Amun-Re, King of the Gods]: You are my son, my heir, who issued from my body...” (Murnane and Meltzer 1995, 233 no. 107-A).
- ↑ Gentry and Wellum 2012, 397.
- ↑ See BHRG §40.1.4.
- ↑ HALOT; cf. Deut 26:19; 28:1.
- ↑ Cf. Pss 7:18; 9:3; 18:14; 21:8; 46:5; 47:3; 50:14; 57:3; 73:11; 77:11; 78:17, 35, 56; 82:6; 83:19; 87:5; 91:1, 9; 92:2; 97:9; 107:11.
- ↑ Cf. Jenni 2000, 65-66.
- ↑ Jenni 2000, rubric 2721.
- ↑ E.g., Deut 7:9—שֹׁמֵ֧ר הַבְּרִ֣ית וְהַחֶ֗סֶד לְאֹהֲבָ֛יו; I Kgs 3:6—וַתִּשְׁמָר־ל֗וֹ אֶת־הַחֶ֤סֶד.
- ↑ Jenni 2000, rubric 4365). ESV: "will stand firm for him" (cf. ZÜR: für ihn).
- ↑ NIV, NLT, CSB, NET, cf. HFA, NGÜ, EÜ.
- ↑ ESV, cf. KJV, NIV, NLT, NJPS, LUT, HFA, NGÜ, ELB; so Symmachus (πιστωθήσεται αὐτῶ̣).
- ↑ Cf. EÜ, GNB, ZÜR; so LXX (πιστή).
- ↑ So Jerome: fidele...erit.
- ↑ Radak: "I will put his offspring in power forever" (במלכות אשים זרעו לעד).
- ↑ Cf. Jerome: et ponam perpetuum semen eius; Symmachus: καὶ ποιήσω διηνεκὲς τὸ σπέρμα αὐτοῦ.
- ↑ Cf. NIV, ELB, GNB, ZÜR; so BDB, DCH; cf. Exod 15:25; Deut 12:5; Josh 24:25; Isa 44:7; Ps 104:9; see esp. 2 Sam 23:5—בְרִ֨ית עֹולָ֜ם שָׂ֣ם לִ֗י.
- ↑ Another option worth mentioning is that לָעַד might be revocalized to לְעֵד: "I will make his offspring a witness," anticipating the "witness" language in v. 38b.
- ↑ Cf. GKC §112ff.
- ↑ Cf. Lunn 2006, 62–63.
- ↑ Jenni 1992, rubric 263.
- ↑ So LXX: ἅπαξ; see also 2 Kgs 6:10; cf. IBHS §15.2.1f.
- ↑ On performative qatal, see BHRG §19.2.3; Andrason 2012, §3.
- ↑ NIV, ESV, GNT, NET, cf. LUT, NGÜ, EÜ, ZÜR; so Jenni 1992, rubric 1937; cf. Amos 4:2—נִשְׁבַּ֨ע אֲדֹנָ֤י יְהוִה֙ בְּקָדְשֹׁ֔ו; cf. Jer 51:14—נִשְׁבַּ֛ע יְהוָ֥ה צְבָאֹ֖ות בְּנַפְשֹׁ֑ו; Gen 22:16—בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהוָ֑ה.
- ↑ Cf. BHRG §45.
- ↑ E.g., Pss 3:4; 22:4, 20; 41:11; 55:24; 59:6, 9; 86:15; 102:13; 109:21.
- ↑ Cf. Ps 6:4, where the broken grammar expresses deep emotional distress.
- ↑ Cf. Ps 78:21, 59, 62; cf. the noun עֶבְרָה.
- ↑ Cf. Lam 2:7, where the word is also collocated with זנח. Cf. LXX: "you renounced (κατέστρεψας) the covenant" (trans. NETS). Note the unusual long spelling of נֵאַרְתָּה (instead of נֵאַרְתָּ) (cf. JM §121f, who notes that the long form occurs "sporadically for no apparent reason").
- ↑ E.g., Jer 33:21 בְּרִיתִי … אֶת־דָּוִד עַבְדִּי; cf. בְּרִית אֲבֹתֶיךָ in Deut 4:31; cf. Targum: קיים דעם עבדך.
- ↑ HALOT; cf. Pss 7:6; 143:3; esp. Ps 74:7—לָ֝אָ֗רֶץ חִלְּל֥וּ מִֽשְׁכַּן־שְׁמֶֽךָ.
- ↑ So Radak: חללת אותו והפלת אותו לארץ.
- ↑ So Rashi: שבנה בירושלם; Ibn Ezra: החומות שבנה; Ho'il Moshe: הוא עשה לו גדרים ומבצרים.
- ↑ Jenni 2000, rubric 4623.
- ↑ see BHRG §40.14.
- ↑ Cf. KJV, NIV, NLT, ESV, CEV, GNT, NEB, NJPS, LUT, HFA, ELB, EÜ, GNB, ZÜR; so LXX (ἀπέστρεψας); cf. Aquila, Symmachus, and Quinta; Jerome iuxta Hebr. (avertisti).
- ↑ NET, NASB.
- ↑ For this dramatic use of yiqtol to describe some event happening before your eyes, see e.g., Ps 2:4-5.
- ↑ See NET note: "The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ, which was changed to תָּשִׁיב צָר חַרְבּוֹ by virtual haplography (confusion of bet/mem is well-attested) with צָר (“adversary”) then being misinterpreted as צוּר in the later tradition."
- ↑ Irvine 2019. This is an awkward way of reading the text, and it is not reflected in any of the ancient or modern translations we consulted. When the psalmist addresses God elsewhere as צוּר, there is a pronominal suffix (e.g., "my rock") (e.g., Ps 19:15; perhaps the closest parallel to the interpretation proposed here is Deut 32:4: הַצּוּר֙ תָּמִ֣ים פָּעֳל֔וֹ). Also, the psalmist usually calls God his "rock" when he is expressing trust and confidence in YHWH (see e.g., Ps 18:3, 32, 47; 19:15; etc.), which does not make sense in this instance.
- ↑ DCH, HALOT; Gesenius 2013, 1136.
- ↑ So Rashi, Radak, and Ibn Ezra, all of whom paraphrase the construction as חידוד חרבו ("the sharpness of his sword") and connect it to the form in Josh 5:3. See also Targum: "you have also turned back his sharp sword" (Stec 2004, 170, תתיב לאחורא סייפיה חריפא). All of the ancient versions likewise interpreted the phrase as a construct chain, though they ascribe various meanings to צוּר. E.g., LXX: "you turned away the help of his sword (τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ)" (LXX, trans. NETS); Symmachus: "the strength of his sword" (τὴν στερρότητα τῆς μαχαίρας αὐτοῦ); Quinta: "the strength of his sword" (τὴν στερρότητα τῆς ῥομφαίας αὐτοῦ); Peshitta: "you have turned back the help of his sword (ܥܘܕܪܢܐ ܕܣܦܣܝܪܗ)" (Taylor 2020, 370-1); Jerome (iuxta Hebr.): "you have turned away the strength of his sword" (avertisti robur gladii eius).
- ↑ So also LXX trans. NETS: "support" (ἀντελάβου).
- ↑ Cf. Eccl 4:10; Jer 50:32; so Rashi: מליפול, Ibn Ezra: בנפלו.
- ↑ Cf. Huang 2015, 16-18, 136-137.
- ↑ Some manuscripts read מִטֳּהָרוֹ (see Barthélemy 2005, 628); the Aleppo Codex agrees with Leningrad Codex in reading מִטְּהָרוֹ. As the small Masorah notes ("ל"), the form only occurs here in the Bible. The dagesh in the letter tet (מִטְּהָרוֹ) makes it look like the initial mem is a min preposition ("from"). Indeed, this is how the Septuagint interpreted it: "you dismissed him from purification (ἀπὸ καθαρισμοῦ)" (trans. NETS). Other ancient versions, however, appear to have read the mem as part of the nominal form and not as a preposition (*מִטְהָר, "purity" or "splendor"). E.g., Jerome (iuxta Hebr.): "you made his cleanness come to an end" (quiescere fecisti munditiam eius). Cf. Symmachus: τὴν καθαρότητα αὐτοῦ; see also the vocalization in the second column of Origen's Hexapla: ματ ἀρω (=מַטְהָרוֹ; so also the Babylonian ms JTS 631). As Radak explains, "the dagesh in tet (מִטְּהָרוֹ), like the dagesh in qof in מִקְּדָשׁ יְהוָה (see Exod 15:17), is [not a preposition, but is] for the beauty of the reading" (ודגש טי״ת מטהרו כדגש קו״ף מקדש י״י לתפארת הקריאה).
- ↑ Radak, זכותו והוד מלכות שהיה לו; cf. Rashi (זריחתו). For this meaning of the root טהר, compare "...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a [Aramaic], cited in Jastrow 1926).
- ↑ Cf. KJV, NIV, ESV, NET, REB, LUT, EÜ, GNB, ZÜR.
- ↑ Perhaps from מַטֵּה הֹדוֹ (see BHS).
- ↑ Perhaps from מַטֵּה מִיָּדוֹ (so Baethgen 1904, 278–9).
- ↑ See Barthélemy 2005, 628–31.
- ↑ Cf. Ezek 21:17—מְגוּרֵי אֶל־חֶרֶב.
- ↑ See CAL. E.g., Ezra 6:12: "May the God who has caused his name to dwell there overthrow (יְמַגַּר) any king or people who shall put out a hand to alter this" (ESV). For the long spelling מִגַּרְתָּה (instead of מִגַּרְתָּ), see grammar note on v. 40.
- ↑ Cf. Ps 13:2—עַד־אָ֣נָה יְ֭הוָה תִּשְׁכָּחֵ֣נִי נֶ֑צַח.
- ↑ BHRG §42.3.7; cf. Pss 4:3; 79:5.
- ↑ Cf. Stec 2004, 170.
- ↑ Cf. NIV, NLT, KJV, ESV, NRSV, REB, GNT, NET, LUT, HFA; cf. LXX: "Remember what my substance is" [trans. NETS]; Ibn Ezra paraphrases the verse as "Remember what I am and what my lifespan is" —זכר מה אני ומה חלדי.
- ↑ This translation appears to assume a grammatical analysis in which אֲנִי מֶה חָלֶד is a clause functioning as the object of the verb "remember." In this clause, the subject is מֶה and the predicate complement is חָלֶד: "what a lifespan is" The pronoun אֲנִי is left-dislocated, and the resumptive pronoun has been elided: "I, what is [my] lifespan" (cf. GKC §135f). (One medieval Hebrew manuscript even adds the pronoun: חלדי; see Kennicott 386). There is a clause in 2 Kgs 9:25b that is similar in some respects to this analysis: "Remember how you and I were riding together in chariots" (כִּֽי־זְכֹ֞ר אֲנִ֣י וָאַ֗תָּה אֵ֣ת רֹכְבִ֤ים צְמָדִים֙) (cf. Barthélemy 2005, 633). Another explanation of the grammar that arrives at the same end result is that "אֲנִי מֶה־חָלֶד stands for מַה־חֶלֶד אָנִי—according to the sense equivalent to מֶה־חָדֵל אָנִי, 39:5" (Delitzsch 1996, 590).
- ↑ Cf. Aquila: μνήσθητι ἐμου; Jerome [iuxta Hebr.]: memento mei; Peshitta: ܐܬܕܟܪܝܢܝ.
- ↑ Sometimes, it accompanies the direct object, but in such cases the object suffix is also present (see, e.g., בָּרֲכֵ֥נִי גַם־אָ֖נִי [Gen 27:34]; הֲצ֥וֹם צַמְתֻּ֖נִי אָֽנִי [Zech 7:5]; גַּם־אֲנִ֣י יִקְרֵ֔נִי [Eccl 2:15], etc.).
- ↑ See Kennicott 1776, 386.
- ↑ E.g., Aquila: "Remember me out of the [declining] present world" (μνήσθητι ἐμου ἐκ καταδύσεως̣ [Ra 1098]; see also Quinta); Jerome (iuxta Hebr.): "Remember me from the depths" (memento mei de profunda); Peshitta: "Remember me from the pit" (ܐܬܕܟܪܝܢܝ ܡܢ ܚܦܪܐ) (Taylor 2020, 372–3); Targum: "Remember that I was created from the dust" (אדכר די אנא אתבריתי מן עפרא)" (Stec 2004, 170). The Targum's interpretation is especially noteworthy; it appears to assume the analysis, "Remember [that] I am from the world," i.e., "I am mortal" (see v. 48 alternative 3 diagram). The same phrase (מֵחֶלֶד) occurs in Ps 17:14, perhaps with a similar meaning: מִמְתִים מֵחֶלֶד ("men of the world," i.e., "mortal men").
- ↑ Cf. ZÜR; so GKC §135f.
- ↑ Another, more drastic emendation reads as follows: "Remember, Lord, how transient I am" (= זְכֹר אֲדֹנָי מֶה חָדֵל אָנִי) (e.g., Baethgen 1904, 279. See Ps 39:5—אֵ֝דְעָ֗ה מֶה־חָדֵ֥ל אָֽנִי.
- ↑ Cf. Miller 2010, 357.
- ↑ So NIV, ESV; Mena 2012, 96-97; cf. Ps 22:19 This sense of עַל is an extension of the direction "to" sense (Mena 2012, 96-97).
- ↑ "In v. 48b על מה does not belong together ('why have you created for nothing?'), but rather מה שׁוא (cf. Ps 30:10; Job 26:14)" (Baethgen 1904, 279).
- ↑ So JM §144d.
- ↑ Witthoff 2021, 165; see e.g., with מלט in Gen 19:17; 2 Sam 19:6; Pss 116:4; 124:7; etc.
- ↑ Cf. NRSV, NIV, REB, etc.; so also all the ancient versions—see, e.g., the LXX: ἃ ὤμοσας—"which you swore."
- ↑ Cf. ESV, NLT, NET, NJPS; so LXX, Aquila, Symmachus, Quinta, Jerome (iuxta Hebr.).
- ↑ Cf. NRSV, NIV, GNT, REB; so Peshitta (ܕܥܒܕܟ).
- ↑ Cf. NEB, REB.
- ↑ E.g., Aquila, Quinta, Jerome, Peshitta.
- ↑ See our notes on Psalm 18:44.
- ↑ Cf. the use of first person singular and the personification of the nation in Lamentations 3.
- ↑ Cf. Ps 79:12—חֶרְפָּתָם אֲשֶׁר חֵרְפוּנִי. Cf. LXX trans. NETS: "the reproach (τοῦ ὀνειδισμοῦ)... with which (οὗ) your enemies reproached, O Lord, with which (οὗ) they reproached..."
- ↑ So e.g., Holmstedt 2016, 341. Cf. Rabbi Sforno: ׳.זכור׳ מה ש׳חרפו אויביך. This use of אֲשֶׁר is common with verbs of perception (seeing, knowing, remembering). Compare e.g., Deut 1:31—רָאִ֔יתָ אֲשֶׁ֤ר נְשָׂאֲךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ. For an example with זכר, see Deut 25:17-18.
- ↑ JM §163b.