Psalm 89/Diagrams/1-10
From Psalms: Layer by Layer
v. 1
| Hebrew | Verse | English |
|---|---|---|
| מַ֝שְׂכִּ֗יל לְאֵיתָ֥ן הָֽאֶזְרָחִֽי׃ | 1 | A maskil. By Ethan the Ezrahite. |
Macula
מַ֝שְׂכִּ֗יל לְאֵיתָ֥ן הָֽאֶזְרָחִֽי׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=v-1-None }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 2
| Hebrew | Verse | English |
|---|---|---|
| חַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה | 2a | I will sing forever about YHWH's acts of loyalty. |
| לְדֹ֥ר וָדֹ֓ר ׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃ | 2b | I will make your reliability known with my mouth for generations to come. |
Macula
חַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה לְדֹ֥ר וָדֹ֓ר ׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=v-2-None }}
Grammar Notes
Note for v. 2
- 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) (see v. 2 preferred diagram).
- "I will sing of your steadfast love, O Lord, forever" (NRSV, cf. NEB) (see v. 2 alternative diagram).
- The ESV follows the MT, which reads חַֽסְדֵ֣י יְ֭הוָה (a construct chain): "YHWH's acts of loyalty" (cf. Symmachus, Aquila, Jerome, Peshitta, Targum). The NRSV, instead of חַסְדֵי, is reading חֲסָדֶיךָ (with a 2ms suffix), which requires interpreting 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; cf. Theodotion). It is likely, however, that the Septuagint originally agreed with the MT and read "the Lord's mercies" (τὰ ἐλέη τοῦ κυρίου, so Ra 2110 [unknown to Rahlfs]) and that the reading "your mercies, O Lord" (τὰ ἐλέη σου, κύριε) is an inner-Greek corruption (see Barthélemy 2005, 614). 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 (cf. Barthélemy 2005, 612–614). 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).
Lexical Notes
Note for v. 2
- The word חֶסֶד ("loyalty") (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, the plural form is used (חֲסָדִים). "It is most likely that the plural is used to denote a number of specific acts of חֶסֶד" (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. 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. In v. 20, the nominal form חֲסִיד occurs, referring to "someone who practices חֶסֶד" (SDBH).
Note for v. 2
- The word 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." We find 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 אֱמֶת. 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).
Phrase-Level
Note for v. 2
- The phrase 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" (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). It is often paralleled in poetry with the adverbial 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 לְעוֹלָם (see uses of לְדֹר וָדֹר listed above; cf. Jenni 2000, 275). More accurate in this regard is the translation of the NIV: "through all generations."
Verbal Notes
Note for v. 2
The ה suffix on אָשִׁירָה, traditionally identified as the marker for the cohortative, is more likely a morpheme that expresses "an increasingly conventionalized reflexive-benefactive sense."[1] In the Psalms, the 1cs yiqtol from the root שִׁיר almost invariably has the he suffix (one exception: Ps 59:17).
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 2 alternative]
Fragment <status="alternative">
Vocative
noun: יְהוָה YHWH
Fragment <status="alternative">
Clause
Predicate
verb: אָשִׁירָה I will sing
Object
ConstructChain
noun: חַסְדְּ loyalty <status="alternative emendation">
suffix-pronoun: ךָ you <status="alternative emendation">
Adverbial
adverb: עוֹלָם forever
DiscourseUnit [v. 2 alternative]
Fragment <status="alternative">
Vocative
noun: יְהוָה YHWH
Fragment <status="alternative">
Clause
Predicate
verb: אָשִׁירָה I will sing
Object
ConstructChain
noun: חַסְדְּ loyalty <status="alternative emendation">
suffix-pronoun: ךָ you <status="alternative emendation">
Adverbial
adverb: עוֹלָם forever
{{Diagram/Display | Chapter=89|DiagramID=v-2-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 2
- 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) (see v. 2 preferred diagram).
- "I will sing of your steadfast love, O Lord, forever" (NRSV, cf. NEB) (see v. 2 alternative diagram).
- The ESV follows the MT, which reads חַֽסְדֵ֣י יְ֭הוָה (a construct chain): "YHWH's acts of loyalty" (cf. Symmachus, Aquila, Jerome, Peshitta, Targum). The NRSV, instead of חַסְדֵי, is reading חֲסָדֶיךָ (with a 2ms suffix), which requires interpreting 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; cf. Theodotion). It is likely, however, that the Septuagint originally agreed with the MT and read "the Lord's mercies" (τὰ ἐλέη τοῦ κυρίου, so Ra 2110 [unknown to Rahlfs]) and that the reading "your mercies, O Lord" (τὰ ἐλέη σου, κύριε) is an inner-Greek corruption (see Barthélemy 2005, 614). 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 (cf. Barthélemy 2005, 612–614). 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).
Lexical Notes
Note for v. 2
- The word 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." We find 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 אֱמֶת. 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).
Note for v. 2
- The word חֶסֶד ("loyalty") (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, the plural form is used (חֲסָדִים). "It is most likely that the plural is used to denote a number of specific acts of חֶסֶד" (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. 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. In v. 20, the nominal form חֲסִיד occurs, referring to "someone who practices חֶסֶד" (SDBH).
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 2
- The phrase 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" (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). It is often paralleled in poetry with the adverbial 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 לְעוֹלָם (see uses of לְדֹר וָדֹר listed above; cf. Jenni 2000, 275). More accurate in this regard is the translation of the NIV: "through all generations."
Verbal Notes
No Verbal notes to display for this diagram.
Note for v. 2
The ה suffix on אָשִׁירָה, traditionally identified as the marker for the cohortative, is more likely a morpheme that expresses "an increasingly conventionalized reflexive-benefactive sense."[2] In the Psalms, the 1cs yiqtol from the root שִׁיר almost invariably has the he suffix (one exception: Ps 59:17).
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
vv. 3-5
| Hebrew | Verse | English |
|---|---|---|
| כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה | 3a | For I said, "Loyalty will be built up forever. |
| שָׁמַ֓יִם ׀ תִכֹן אֱמוּנָתְךָ֣ בָהֶֽם׃ | 3b | sky—your reliability will be established in it." |
| כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י | 4a | "I have made a covenant with my chosen one. |
| נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃ | 4b | I have sworn an oath to David, my servant: |
| עַד־ע֭וֹלָם אָכִ֣ין זַרְעֶ֑ךָ | 5a | 'I will establish your descendants forever, |
| וּבָנִ֨יתִי לְדֹר־וָד֖וֹר כִּסְאֲךָ֣ סֶֽלָה׃ | 5b | and I will build your throne for generations to come.'" Selah. |
Macula
כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה שָׁמַ֓יִם ׀ תִכֹן אֱמוּנָתְךָ֣ בָהֶֽם׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=vv-3-5-None }}
Grammar Notes
Note for v. 3
- In addition to the 2ms reading אָמַרְתָּ, the Septuagint gives two other variants in vv. 3-5.
- First, it vocalizes תכן as תִּכֹּן (niphal, instead of hiphil תָּכִן): "truth will be prepared (ἑτοιμασθήσεται)" (NETS; cf. Symmachus: ἑδρασθήσεται). 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 Masorah Parva, which notes that this is the only time this particular form appears with defective spelling (תָּכִן rather than תָּכִין). But the defective spelling of the consonantal text argues against the hiphil vocalization, since there are no other examples of hiphil הכין, יכין, תכין, מקין that are defective (see also the verb קום). Although the defective spelling is also rare with the niphal—we would have expected תִּכּוֹן—there are clear examples of it: 2 Kgs 2:12 (וַתִּכֹּ֥ן); 2 Chr 8:16 (וַתִּכֹּן֙). The niphal vocalization of תכן also makes for a nice parallel with יִבָּנֶה (niphal) in the a-line (see NEB for this vocalization). Thus, following the Septuagint, we have preferred the niphal vocalization.
- The Septuagint also 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"]).
Note for v. 3
- There is a textual issue in v. 3. The MT reads the first person verb אָמַ֗רְתִּי: "I said" (cf. Aquila, Symmachus, Theodotion, Quinta, Targum; so most modern translations [see vv. 3-5 preferred diagram]). 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 [see vv. 3-5 alternative diagram]; 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 (cf. 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. "The words I have said, imply that the truth which the inspired writer propounds was deeply fixed in his heart. Whatever, as if he had said, has hitherto happened, it has never had the effect of effacing from my heart the undoubted hope of experiencing the Divine favor as to the future, and I will always continue steadfastly to cherish the same feeling" (Calvin).
- 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.
Lexical Notes
Note for v. 3
- The word "build" (בנה) is used figuratively in vv. 3, 5. Loyalty will be "built" (v. 3a), and YHWH will "build" David's throne>>kingdom (v. 5b). Thus, "loyalty" is metaphorically conceived of as a material object (perhaps a house, specifically a temple?) that YHWH has built in the heavens (cf. v. 3b) and will forever maintain. Similarly, David's kingdom is depicted as something that YHWH constructs and maintains.
- 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 Sam 7 (so Hossfeld and Zenger 2005, 408)—"‘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). (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.)
Note for v. 4
- YHWH's "loyalty" and "reliability" 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" (Gentry and Wellum 2012, 132, adapted from Lane 2000, 314). The narrative account of the origin of this agreement is given in 2 Sam 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.
Note for v. 5,
- "Throne" (vv. 5, 15, 30, 37, 45) in this context, is a symbol, "representing someone's position as monarch..." (SDBH), i.e., "kingdom." Cf. 2 Sam 7:13—"the throne of his kingdom" (כִּסֵּא מַמְלַכְתּוֹ).
Phrase-Level
Note for v. 4
- The lamed prepositions (לִבְחִירִי...לְדָוִד) in v. 4 indicate, respectively, the person with (or for) whom the covenant is made ("dative lamed") and the person to whom the oath is sworn (lamed of communication) (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).
Verbal Notes
Note for vv. 3-5
Modern European translations disagree on the tense of אָמַרְתִּי (qatal) in v. 3. 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") 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. The worshipper knows of Yhwh’s acts of commitment in the past and affirms that this commitment will last forever; the singing (v. 1) will thus match it."[3] His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded...":[4] "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."[5]
Note for vv. 3-5
"יִבָּנֶה 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 for ever (accusative of duration) in the course of continuous building."[6] "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."[7]
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [vv. 3-5] <status="alternative">
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: אָמַרְתָּ you said <status="alternative emendation">
Object
ClauseCluster
Clause
Subject
noun: חֶסֶד loyalty
Predicate
verb: יִבָּנֶה will be built up
Adverbial
adverb: עוֹלָם forever
Clause
Subject
ConstructChain
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: תִּכֹּן will be established <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: בָ in
Object
Apposition
suffix-pronoun: הֶם them >> it
noun: שָׁמַיִם sky
Clause
Predicate
verb: כָּרַתִּי I have cut >> I have made
Object
noun: בְרִית a covenant
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for
Object
ConstructChain
noun: בְחִיר chosen one
suffix-pronoun: ִי me
Clause
Predicate
verb: נִשְׁבַּעְתִּי I have sworn and oath
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
Apposition
noun: דָוִד David
ConstructChain
noun: עַבְדִּ servant
suffix-pronoun: י me
Object
ClauseCluster
Clause
Predicate
verb: אָכִין I will establish
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: עוֹלָם forever
Object
ConstructChain
noun: זַרְעֶ offspring >> dynasty
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בָנִיתִי I will build
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דוֹר a generation
Object
ConstructChain
noun: כִּסְאֲ throne >> kingdom
suffix-pronoun: ךָ you
DiscourseUnit [vv. 3-5] <status="alternative">
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: אָמַרְתָּ you said <status="alternative emendation">
Object
ClauseCluster
Clause
Subject
noun: חֶסֶד loyalty
Predicate
verb: יִבָּנֶה will be built up
Adverbial
adverb: עוֹלָם forever
Clause
Subject
ConstructChain
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: תִּכֹּן will be established <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: בָ in
Object
Apposition
suffix-pronoun: הֶם them >> it
noun: שָׁמַיִם sky
Clause
Predicate
verb: כָּרַתִּי I have cut >> I have made
Object
noun: בְרִית a covenant
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for
Object
ConstructChain
noun: בְחִיר chosen one
suffix-pronoun: ִי me
Clause
Predicate
verb: נִשְׁבַּעְתִּי I have sworn and oath
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
Apposition
noun: דָוִד David
ConstructChain
noun: עַבְדִּ servant
suffix-pronoun: י me
Object
ClauseCluster
Clause
Predicate
verb: אָכִין I will establish
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: עוֹלָם forever
Object
ConstructChain
noun: זַרְעֶ offspring >> dynasty
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בָנִיתִי I will build
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דוֹר a generation
Object
ConstructChain
noun: כִּסְאֲ throne >> kingdom
suffix-pronoun: ךָ you
{{Diagram/Display | Chapter=89|DiagramID=vv-3-5-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 3
- There is a textual issue in v. 3. The MT reads the first person verb אָמַ֗רְתִּי: "I said" (cf. Aquila, Symmachus, Theodotion, Quinta, Targum; so most modern translations [see vv. 3-5 preferred diagram]). 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 [see vv. 3-5 alternative diagram]; 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 (cf. 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. "The words I have said, imply that the truth which the inspired writer propounds was deeply fixed in his heart. Whatever, as if he had said, has hitherto happened, it has never had the effect of effacing from my heart the undoubted hope of experiencing the Divine favor as to the future, and I will always continue steadfastly to cherish the same feeling" (Calvin).
- 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.
Note for v. 3
- In addition to the 2ms reading אָמַרְתָּ, the Septuagint gives two other variants in vv. 3-5.
- First, it vocalizes תכן as תִּכֹּן (niphal, instead of hiphil תָּכִן): "truth will be prepared (ἑτοιμασθήσεται)" (NETS; cf. Symmachus: ἑδρασθήσεται). 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 Masorah Parva, which notes that this is the only time this particular form appears with defective spelling (תָּכִן rather than תָּכִין). But the defective spelling of the consonantal text argues against the hiphil vocalization, since there are no other examples of hiphil הכין, יכין, תכין, מקין that are defective (see also the verb קום). Although the defective spelling is also rare with the niphal—we would have expected תִּכּוֹן—there are clear examples of it: 2 Kgs 2:12 (וַתִּכֹּ֥ן); 2 Chr 8:16 (וַתִּכֹּן֙). The niphal vocalization of תכן also makes for a nice parallel with יִבָּנֶה (niphal) in the a-line (see NEB for this vocalization). Thus, following the Septuagint, we have preferred the niphal vocalization.
- The Septuagint also 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"]).
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 3
- The word "build" (בנה) is used figuratively in vv. 3, 5. Loyalty will be "built" (v. 3a), and YHWH will "build" David's throne>>kingdom (v. 5b). Thus, "loyalty" is metaphorically conceived of as a material object (perhaps a house, specifically a temple?) that YHWH has built in the heavens (cf. v. 3b) and will forever maintain. Similarly, David's kingdom is depicted as something that YHWH constructs and maintains.
- 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 Sam 7 (so Hossfeld and Zenger 2005, 408)—"‘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). (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.)
Note for v. 4
- YHWH's "loyalty" and "reliability" 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" (Gentry and Wellum 2012, 132, adapted from Lane 2000, 314). The narrative account of the origin of this agreement is given in 2 Sam 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.
Note for v. 5,
- "Throne" (vv. 5, 15, 30, 37, 45) in this context, is a symbol, "representing someone's position as monarch..." (SDBH), i.e., "kingdom." Cf. 2 Sam 7:13—"the throne of his kingdom" (כִּסֵּא מַמְלַכְתּוֹ).
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 4
- The lamed prepositions (לִבְחִירִי...לְדָוִד) in v. 4 indicate, respectively, the person with (or for) whom the covenant is made ("dative lamed") and the person to whom the oath is sworn (lamed of communication) (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).
Verbal Notes
No Verbal notes to display for this diagram.
Note for vv. 3-5
Modern European translations disagree on the tense of אָמַרְתִּי (qatal) in v. 3. 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") 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. The worshipper knows of Yhwh’s acts of commitment in the past and affirms that this commitment will last forever; the singing (v. 1) will thus match it."[8] His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded...":[9] "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."[10]
Note for vv. 3-5
"יִבָּנֶה 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 for ever (accusative of duration) in the course of continuous building."[11] "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."[12]
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 6
| Hebrew | Verse | English |
|---|---|---|
| וְי֘וֹד֤וּ שָׁמַ֣יִם פִּלְאֲךָ֣ יְהוָ֑ה | 6a | So let the sky praise your wonders, YHWH! |
| אַף־אֱ֝מֽוּנָתְךָ֗ בִּקְהַ֥ל קְדֹשִֽׁים׃ | 6b | [Let them praise] your reliability, too, in the assembly of holy ones! |
Macula
וְי֘וֹד֤וּ שָׁמַ֣יִם פִּלְאֲךָ֣ יְהוָ֑ה אַף־אֱ֝מֽוּנָתְךָ֗ בִּקְהַ֥ל קְדֹשִֽׁים׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=v-6-None }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
Note for v. 6
- 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).
Note for v. 6
- The singular noun פֶּלֶא is a collective: "wonders" (cf. Pss 77:12; 88:13; so LXX: τὰ θαυμάσιά σου; Jerome: mirabilia tua).
Note for v. 6
- "Sky" is a metonymy for "the heavenly beings who live in the sky" (cf. vv. 6b-8).
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
Note for v. 6
Verse-initial waw, when followed by a yiqtol, 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."[13] This function of waw is especially clear when it occurs, as it does here, after Selah.[14] Thus, the form וְיוֹדוּ in this verse is not a weyiqtol, but waw + yiqtol. Most translations omit the conjunction altogether (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, since its function can be adequately conveyed by asyndeton (and/or by a paragraph division).
Most translations render the yiqtol verb יוֹדוּ (v. 6) as indicative "the heavens praise" (NIV, CSB, NET, cf. GNT, NLT, NJPS, LUT, HFA, NGÜ, ELB, EÜ, GNB; so LXX, Jerome [iuxta Hebr.]), but some translations render it as a jussive: "let the heavens praise!" (ESV, NRSV, cf. ZÜR). The verb-subject word supports the jussive reading.[15] 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.[16] Furthermore, other passages in the Psalter summon the heavenly beings to praise YHWH (e.g., Ps 29:1-2).
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
vv. 7-8
| Hebrew | Verse | English |
|---|---|---|
| כִּ֤י מִ֣י בַ֭שַּׁחַק יַעֲרֹ֣ךְ לַיהוָ֑ה | 7a | For who in heaven can compare to YHWH? |
| יִדְמֶ֥ה לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִים׃ | 7b | [Who] among the divine beings is like YHWH? |
| אֵ֣ל נַ֭עֲרָץ בְּסוֹד־קְדֹשִׁ֣ים | 8a | [He is] a god who is terrifying in the council of holy ones, |
| רַבָּ֑ה וְ֝נוֹרָ֗א עַל־כָּל־סְבִיבָֽיו׃ | 8b | great and fearful above everyone around him. |
Macula
כִּ֤י מִ֣י בַ֭שַּׁחַק יַעֲרֹ֣ךְ לַיהוָ֑ה יִדְמֶ֥ה לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִים׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=vv-7-8-None }}
Grammar Notes
Note for v. 8
- Another issue in v. 8 is whether אֵל is in apposition to ליהוה 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).
- 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.). 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."
Note for v. 8
- There is an issue of text, line division, and grammar in v. 8. 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 (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).
- 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) (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'").
- The NRSV reads the text as רַב (or רַב הוּא), groups it with the second line, and interprets it as an adjective describing YHWH (cf. LXX: μέγας; Aquila: πλῆθος; Peshitta: ܪܒ; Targum: ורבא). The NRSV's line division follows the Septuagint, which, in turn, probably preserves an ancient Hebrew manuscript division (see also the graphic division in the Babylonian manuscript BL Or 2373). 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. But the Septuagint might preserve the correct division here, and it is possible to follow this division without emending the text. The adjective רַבָּה, instead of being a feminine adjective, could be an Aramaism (= רַבָּא) and thus a masculine adjective. 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. 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.
Lexical Notes
Note for v. 7
- The word 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" (e.g., HALOT, BDB, Gesenius 2013; so LXX in v. 7: ἐν νεφέλαις; Jerome in v. 7: in nubibus), but this meaning is difficult to maintain in some of the word's uses (cf. Job 37:21; 2 Sam 22:12; Ps 18:12; Prov 8:28; cf. Walton 2011, 156-9), including here in Ps 89 where the word is singular. In Ps 89, the meaning "sky" or "heaven" makes better sense (so DCH, BDB; LXX in v. 38: ἐν οὐρανῷ; Jerome in v. 38: in caelo). Perhaps שַׁחַק, which occurs only in poetry, is a poetic synonym of שָׁמַיִם (cf. the numerous instances of שׁחק // שׁמים; e.g., Pss 36:6; 57:11; 78:23; 108:5; Job 35:5; 38:37), or maybe it is a hyponym of שָׁמַיִם, referring to a particular part of the sky (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). Although the denotation of the word is unclear, it has clear connotations with the divine realm and YHWH's incomparable majesty (unlike שׁמים, it is never used in a purely 'secular' or cosmological sense; the context is always theological). 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). Given the word's theological associations, "heaven" is an appropriate English gloss.
Note for v. 7
- "The basic meaning of ערך 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 in order to compare them (cf. BDB: "compare [as result of arranging in order]"). Cf. Symmachus: "Who can parallel (ἀντιπαραθήσει) the Lord?"
Phrase-Level
Note for v. 7
- The word שַׁחַק is vocalized as definite (בַשַּׁחַק) in the Masoretic Text (so also in v. 38), because it refers to something unique, i.e., "the sky" or "heaven" (see note on lexical semantics).
Note for v. 7
- 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. 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). 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.
Note for v. 8
- The עַל preposition in v. 8 indicates "superiority" (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).
Verbal Notes
Note for vv. 7-8
The yiqtol's in vv. 7-19 describe habitual events (⟲⟲⟲). Occasionally, the habitual semantics are explicit in the context (e.g., "always" in v. 17a and "whenever they rise" in v. 10b), but, for the most part, they are implied by the context. These verses constitute a hymn of praise to YHWH, describing who YHWH is and what he characteristically, or habitually, does.
Note for vv. 7-8
The yiqtol's in v. 7 have a modal nuance (ability): "can" (KJV, NIV, NLT, ESV, NET, NJPS, cf. LUT, ZÜR).
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 8 - Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 8 alternative]
Fragment <status="alternative">
Clause
Subject
noun: אֵל God
Predicate
verb: is
Complement
Nominal
verb-participle: נַעֲרָץ terrifying
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: סוֹד council
Nominal
adjective: קְדֹשִׁים holy ones
DiscourseUnit [v. 8 alternative]
Fragment <status="alternative">
Clause
Subject
noun: אֵל God
Predicate
verb: is
Complement
Nominal
verb-participle: נַעֲרָץ terrifying
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: סוֹד council
Nominal
adjective: קְדֹשִׁים holy ones
{{Diagram/Display | Chapter=89|DiagramID=v-8-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 8
- Another issue in v. 8 is whether אֵל is in apposition to ליהוה 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).
- 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.). 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."
Note for v. 8
- There is an issue of text, line division, and grammar in v. 8. 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 (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).
- 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) (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'").
- The NRSV reads the text as רַב (or רַב הוּא), groups it with the second line, and interprets it as an adjective describing YHWH (cf. LXX: μέγας; Aquila: πλῆθος; Peshitta: ܪܒ; Targum: ורבא). The NRSV's line division follows the Septuagint, which, in turn, probably preserves an ancient Hebrew manuscript division (see also the graphic division in the Babylonian manuscript BL Or 2373). 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. But the Septuagint might preserve the correct division here, and it is possible to follow this division without emending the text. The adjective רַבָּה, instead of being a feminine adjective, could be an Aramaism (= רַבָּא) and thus a masculine adjective. 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. 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.
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 8
- The עַל preposition in v. 8 indicates "superiority" (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).
Verbal Notes
No Verbal notes to display for this diagram.
Note for vv. 7-8
The yiqtol's in vv. 7-19 describe habitual events (⟲⟲⟲). Occasionally, the habitual semantics are explicit in the context (e.g., "always" in v. 17a and "whenever they rise" in v. 10b), but, for the most part, they are implied by the context. These verses constitute a hymn of praise to YHWH, describing who YHWH is and what he characteristically, or habitually, does.
Note for vv. 7-8
The yiqtol's in v. 7 have a modal nuance (ability): "can" (KJV, NIV, NLT, ESV, NET, NJPS, cf. LUT, ZÜR).
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 9
| Hebrew | Verse | English |
|---|---|---|
| יְהוָ֤ה ׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־כָֽמ֖וֹךָ | 9a | YHWH, God of armies, who is like you? |
| חֲסִ֥ין ׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃ | 9b | Mighty Yah, [who is like you] with your reliability around you? |
Macula
יְהוָ֤ה ׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־כָֽמ֖וֹךָ חֲסִ֥ין ׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=v-9-None }}
Grammar Notes
Note for v. 9
- 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; 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).
- "O Lord God of hosts, who is as mighty as you, O Lord? Your faithfulness surrounds you" (NRSV, cf. NJPS, NLT, ESV, GNT, ELB, HFA, GNB; so also Peshitta, Targum; see v. 9 alternative 2 diagram).
- "O Lord God of hosts, who is like you? You are powerful, O Lord, and your truth is around you" (LXX, trans. NETS; cf. NIV, LUT, NGÜ, EÜ, ZÜR; so Baethgen 1904, 275; see v. 9 alternative 3 diagram).
- "Lord God of Hosts, who is like you? Your strength and faithfulness, Lord, are all around you" (REB, emending the text to חָסְנְךָ)
- 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.
- The Septuagint preserves a different line division: יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ // חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ. The line division of the Septuagint, which probably preserves an ancient Hebrew line division, is a better fit in the poetic context: every other verse in vv. 2-19 is a two-line verse. If we follow the Septuagint's line division, then there are three options for interpreting the syntax.
- We could understand the text similar 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).
- 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]).
- We could understand חֲסִין יָהּ as a vocative, "Mighty Yah" (cf. Jerome iuxta Hebr.: fortissime Domine), resulting in a nice AB//AB parallelism for v. 9. 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).
Lexical Notes
Note for v. 9
- The word חָסִין is an adjective (borrowed from Aramaic) meaning "strong" (HALOT, DCH, BDB). 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?"
Phrase-Level
Note for v. 9
- The phrase 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).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative 1
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 9 alternatives]
Fragment <status="alternative">
ClauseCluster
Clause
Subject
noun: יָהּ Yah
Predicate
verb: is
Complement
adjective: חֲסִין mighty
DiscourseUnit [v. 9 alternatives]
Fragment <status="alternative">
ClauseCluster
Clause
Subject
noun: יָהּ Yah
Predicate
verb: is
Complement
adjective: חֲסִין mighty
{{Diagram/Display | Chapter=89|DiagramID=v-9-Alternative-1 }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 9
- 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; 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).
- "O Lord God of hosts, who is as mighty as you, O Lord? Your faithfulness surrounds you" (NRSV, cf. NJPS, NLT, ESV, GNT, ELB, HFA, GNB; so also Peshitta, Targum; see v. 9 alternative 2 diagram).
- "O Lord God of hosts, who is like you? You are powerful, O Lord, and your truth is around you" (LXX, trans. NETS; cf. NIV, LUT, NGÜ, EÜ, ZÜR; so Baethgen 1904, 275; see v. 9 alternative 3 diagram).
- "Lord God of Hosts, who is like you? Your strength and faithfulness, Lord, are all around you" (REB, emending the text to חָסְנְךָ)
- 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.
- The Septuagint preserves a different line division: יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ // חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ. The line division of the Septuagint, which probably preserves an ancient Hebrew line division, is a better fit in the poetic context: every other verse in vv. 2-19 is a two-line verse. If we follow the Septuagint's line division, then there are three options for interpreting the syntax.
- We could understand the text similar 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).
- 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]).
- We could understand חֲסִין יָהּ as a vocative, "Mighty Yah" (cf. Jerome iuxta Hebr.: fortissime Domine), resulting in a nice AB//AB parallelism for v. 9. 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).
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 9
- The word חָסִין is an adjective (borrowed from Aramaic) meaning "strong" (HALOT, DCH, BDB). 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?"
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 9
- The phrase 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).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative 2
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit <status="alternative">
Fragment
Clause
Subject
pronoun: מִי who?
Predicate
verb: is
Adverbial
PrepositionalPhrase
Preposition
preposition: כָמוֹ like
Object
suffix-pronoun: ךָ you
Complement
adjective: חֲסִין mighty
Fragment <status="alternative">
Vocative
noun: יָהּ Yah
DiscourseUnit <status="alternative">
Fragment
Clause
Subject
pronoun: מִי who?
Predicate
verb: is
Adverbial
PrepositionalPhrase
Preposition
preposition: כָמוֹ like
Object
suffix-pronoun: ךָ you
Complement
adjective: חֲסִין mighty
Fragment <status="alternative">
Vocative
noun: יָהּ Yah
{{Diagram/Display | Chapter=89|DiagramID=v-9-Alternative-2 }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 9
- 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; 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).
- "O Lord God of hosts, who is as mighty as you, O Lord? Your faithfulness surrounds you" (NRSV, cf. NJPS, NLT, ESV, GNT, ELB, HFA, GNB; so also Peshitta, Targum; see v. 9 alternative 2 diagram).
- "O Lord God of hosts, who is like you? You are powerful, O Lord, and your truth is around you" (LXX, trans. NETS; cf. NIV, LUT, NGÜ, EÜ, ZÜR; so Baethgen 1904, 275; see v. 9 alternative 3 diagram).
- "Lord God of Hosts, who is like you? Your strength and faithfulness, Lord, are all around you" (REB, emending the text to חָסְנְךָ)
- 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.
- The Septuagint preserves a different line division: יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ // חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ. The line division of the Septuagint, which probably preserves an ancient Hebrew line division, is a better fit in the poetic context: every other verse in vv. 2-19 is a two-line verse. If we follow the Septuagint's line division, then there are three options for interpreting the syntax.
- We could understand the text similar 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).
- 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]).
- We could understand חֲסִין יָהּ as a vocative, "Mighty Yah" (cf. Jerome iuxta Hebr.: fortissime Domine), resulting in a nice AB//AB parallelism for v. 9. 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).
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 9
- The word חָסִין is an adjective (borrowed from Aramaic) meaning "strong" (HALOT, DCH, BDB). 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?"
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 9
- The phrase 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).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative 3
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit <status="alternative">
Fragment
Clause
Subject
pronoun: אַתָּה you <status="elided">
Predicate
verb: are
Complement
adjective: חֲסִין mighty
Fragment <status="alternative">
Vocative
noun: יָהּ Yah
DiscourseUnit <status="alternative">
Fragment
Clause
Subject
pronoun: אַתָּה you <status="elided">
Predicate
verb: are
Complement
adjective: חֲסִין mighty
Fragment <status="alternative">
Vocative
noun: יָהּ Yah
{{Diagram/Display | Chapter=89|DiagramID=v-9-Alternative-3 }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 9
- 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; 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).
- "O Lord God of hosts, who is as mighty as you, O Lord? Your faithfulness surrounds you" (NRSV, cf. NJPS, NLT, ESV, GNT, ELB, HFA, GNB; so also Peshitta, Targum; see v. 9 alternative 2 diagram).
- "O Lord God of hosts, who is like you? You are powerful, O Lord, and your truth is around you" (LXX, trans. NETS; cf. NIV, LUT, NGÜ, EÜ, ZÜR; so Baethgen 1904, 275; see v. 9 alternative 3 diagram).
- "Lord God of Hosts, who is like you? Your strength and faithfulness, Lord, are all around you" (REB, emending the text to חָסְנְךָ)
- 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.
- The Septuagint preserves a different line division: יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ // חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ. The line division of the Septuagint, which probably preserves an ancient Hebrew line division, is a better fit in the poetic context: every other verse in vv. 2-19 is a two-line verse. If we follow the Septuagint's line division, then there are three options for interpreting the syntax.
- We could understand the text similar 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).
- 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]).
- We could understand חֲסִין יָהּ as a vocative, "Mighty Yah" (cf. Jerome iuxta Hebr.: fortissime Domine), resulting in a nice AB//AB parallelism for v. 9. 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).
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 9
- The word חָסִין is an adjective (borrowed from Aramaic) meaning "strong" (HALOT, DCH, BDB). 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?"
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 9
- The phrase 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).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 10
| Hebrew | Verse | English |
|---|---|---|
| אַתָּ֣ה מ֭וֹשֵׁל בְּגֵא֣וּת הַיָּ֑ם | 10a | You rule over the swelling of the sea. |
| בְּשׂ֥וֹא גַ֝לָּ֗יו אַתָּ֥ה תְשַׁבְּחֵֽם׃ | 10b | When its waves rise up, you control them. |
Macula
אַתָּ֣ה מ֭וֹשֵׁל בְּגֵא֣וּת הַיָּ֑ם בְּשׂ֥וֹא גַ֝לָּ֗יו אַתָּ֥ה תְשַׁבְּחֵֽם׃
Preferred
(Preferred, but not confirmed); edit 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
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
{{Diagram/Display | Chapter=89|DiagramID=v-10-None }}
Grammar Notes
Note for v. 10
- The form 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). 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, Scott, Jones, et al., 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.
Lexical Notes
Note for v. 10
- The verb שׁבח (piel) in v. 10b means to "calm" or "still" (so BDB, HALOT, DCH, cf. Prov 29:11; Ps 65:8 [hiphil]). LXX: καταπραΰνεις, "soften down, appease" (LSJ).
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
Note for v. 10
The participle indicates continuous action (cf. BHRG §20.3.3). YHWH is the ruler of the sea, and he is constantly governing its swelling.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Appendix
Files
Diagrams
Notes
- Grammar.v. 10.207897
- Grammar.v. 13.876028
- Grammar.v. 16.531942
- Grammar.v. 17.360581
- Grammar.v. 18.684345
- Grammar.v. 19.678482
- Grammar.v. 2.138915
- Grammar.v. 20.368600
- Grammar.v. 20.559180
- Grammar.v. 22.285615
- Grammar.v. 29.548204
- Grammar.v. 30.345337
- Grammar.v. 30.600943
- Grammar.v. 30.808163
- Grammar.v. 36.408372
- Grammar.v. 36.658719
- Grammar.v. 38.722784
- Grammar.v. 40.513963
- Grammar.v. 44.125264
- Grammar.v. 44.881728
- Grammar.v. 45.44562
- Grammar.v. 45.857278
- Grammar.v. 47.60751
- Grammar.v. 47.730644
- Grammar.v. 48.277131
- Grammar.v. 48.714468
- Grammar.v. 49.757993
- Grammar.v. 50.157084
- Grammar.v. 51.619282
- Grammar.v. 52.664625
- Grammar.v. 8.273344
- Grammar.v. 8.659972
- Grammar.v. 9.352959
- Grammar.vv. 3-5.687627
- Grammar.vv. 3-5.69361
- Lexical.v. 1.873868
- Lexical.v. 10.924159
- Lexical.v. 11.74540
- Lexical.v. 13.388041
- Lexical.v. 15.180206
- Lexical.v. 16.541812
- Lexical.v. 16.80987
- Lexical.v. 17.903245
- Lexical.v. 20.777950
- Lexical.v. 21.304115
- Lexical.v. 23.938186
- Lexical.v. 26.524079
- Lexical.v. 28.375337
- Lexical.v. 34.935681
- Lexical.v. 39.509588
- Lexical.v. 4.712945
- Lexical.v. 40.561110
- Lexical.v. 44.131914
- Lexical.v. 45.247038
- Lexical.v. 49.362315
- Lexical.v. 52.736397
- Lexical.v. 6.110242
- Lexical.v. 6.468441
- Lexical.v. 7.583345
- Lexical.v. 9.66764
- Lexical.vv. 2, 3, 6, 9, 25, 34, 50.688169
- Lexical.vv. 2-3, 15, 20, 25, 29, 34, 50.954496
- Lexical.vv. 3, 5.147233
- Lexical.vv. 5, 15, 30, 37, 45.925579
- Lexical.vv. 6, 8.993353
- Lexical.vv. 7, 38.318143
- Phrasal.v. 11.41283
- Phrasal.v. 11.42923
- Phrasal.v. 12.961786
- Phrasal.v. 13.502928
- Phrasal.v. 14.998124
- Phrasal.v. 16.197750
- Phrasal.v. 17.166173
- Phrasal.v. 18.364801
- Phrasal.v. 18.453828
- Phrasal.v. 2.59062
- Phrasal.v. 20.338748
- Phrasal.v. 20.884315
- Phrasal.v. 21.69202
- Phrasal.v. 22.424133
- Phrasal.v. 23.255016
- Phrasal.v. 23.614058
- Phrasal.v. 24.540677
- Phrasal.v. 25.958066
- Phrasal.v. 27.516881
- Phrasal.v. 28.843225
- Phrasal.v. 29.938624
- Phrasal.v. 31.253936
- Phrasal.v. 34.948581
- Phrasal.v. 36.359953
- Phrasal.v. 4.983719
- Phrasal.v. 40.216648
- Phrasal.v. 40.781903
- Phrasal.v. 41.283078
- Phrasal.v. 42.435649
- Phrasal.v. 44.750881
- Phrasal.v. 45.776814
- Phrasal.v. 47.295098
- Phrasal.v. 48.828590
- Phrasal.v. 49.485743
- Phrasal.v. 7.289739
- Phrasal.v. 7.706763
- Phrasal.v. 8.925215
- Phrasal.v. 9.923290
- Verbal.v. 10.568289
- Verbal.v. 16.878489
- Verbal.v. 2.441395
- Verbal.v. 20.778986
- Verbal.v. 29.233482
- Verbal.v. 39.103704
- Verbal.v. 39.159884
- Verbal.v. 44.465299
- Verbal.v. 53.890660
- Verbal.v. 6.907002
- Verbal.vv. 21-22.416209
- Verbal.vv. 3-5.446520
- Verbal.vv. 3-5.85994
- Verbal.vv. 36-38.806886
- Verbal.vv. 7-8.16568
- Verbal.vv. 7-8.272262
Approvals
Current Grammar status is not set for version not set. Current Lexical status is not set for version not set.
References
- ↑ Cook 2024, 216; cf. Gentry 1998.
- ↑ Cook 2024, 216; cf. Gentry 1998.
- ↑ Goldingay 2006, 667.
- ↑ cf. Gejerus, cited in Poole 1678, 1061; cf. Calvin.
- ↑ Andrason §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.
- ↑ Delitzsch 1996, 585.
- ↑ Goldingay 2006, 667–668.
- ↑ Goldingay 2006, 667.
- ↑ cf. Gejerus, cited in Poole 1678, 1061; cf. Calvin.
- ↑ Andrason §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.
- ↑ Delitzsch 1996, 585.
- ↑ Goldingay 2006, 667–668.
- ↑ Bandstra 1995, 52, also 49; e.g., Ps 5:11-12.
- ↑ cf. Bandstra 1995, 50; for waw + yiqtol after selah, see e.g., Pss 52:8; 59:15.
- ↑ 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.