Psalm 89/Diagrams/3-5
From Psalms: Layer by Layer
כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה
שָׁמַ֓יִם ׀ *תִּכֹּן* אֱמוּנָתְךָ֣ בָהֶֽם׃
כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י
נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃
עַד־ע֭וֹלָם אָכִ֣ין זַרְעֶ֑ךָ
vv. 3-5 - 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."[1] His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded...":[2] "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."[3]
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."[4] "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."[5]
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
vv. 3-5 - 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
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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
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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
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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."[6] His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded...":[7] "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."[8]
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."[9] "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."[10]
Textual Notes
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Add Exegetical Note
- ↑ 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.