Psalm 89 Semantics
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Psalm 89/Semantics
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Psalm 89
Please note: Resources for Psalm 89 are in the process of being reformatted for visual consistency and improved functionality.
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 89, but for all of the psalms.
- See SDBH on Psalm 89.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 89 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 89, click the expandable button below.
(Click diagram to enlarge)
Psalm 89 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Verse | English |
|---|---|---|
| מַ֝שְׂכִּ֗יל לְאֵיתָ֥ן הָֽאֶזְרָחִֽי׃ | v. 1 | A maskil. By Ethan the Ezrahite. |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
noun: מַשְׂכִּיל maskil
Fragment
PrepositionalPhrase
Preposition
preposition: לְ by
Object
Apposition
noun: אֵיתָן Ethan
Nominal
noun: אֶזְרָחִי Ezrahite
article: הָ the
Notes
No Grammar notes to display for this diagram.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 2
| Hebrew | Verse | English |
|---|---|---|
| חַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה | v. 2a | I will sing forever about YHWH's acts of loyalty. |
| לְדֹ֥ר וָדֹ֓ר ׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃ | v. 2b | I will make your reliability known with my mouth for generations to come. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Predicate
verb: אָשִׁירָה I will sing
Object
ConstructChain <gloss="YHWH's acts of loyalty">
noun: חַסְדֵי acts of loyalty
noun: יְהוָה YHWH
Adverbial
adverb: עוֹלָם forever
Fragment
Clause
Predicate
verb: אוֹדִיעַ I will make known
Object
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain <gloss="my mouth">
noun: פ mouth
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דֹר a generation
Notes
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).
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 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."
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).
No Textual notes to display for this diagram.
Alternative
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
Notes
No Grammar notes to display for this diagram.
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).
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
vv. 3-5
| Hebrew | Verse | English |
|---|---|---|
| כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה | v. 3a | For I said, "Loyalty will be built up forever. |
| שָׁמַ֓יִם ׀ תִכֹן אֱמוּנָתְךָ֣ בָהֶֽם׃ | v. 3b | sky—your reliability will be established in it." |
| כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י | v. 4a | "I have made a covenant with my chosen one. |
| נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃ | v. 4b | I have sworn an oath to David, my servant: |
| עַד־ע֭וֹלָם אָכִ֣ין זַרְעֶ֑ךָ | v. 5a | 'I will establish your descendants forever, |
| וּבָנִ֨יתִי לְדֹר־וָד֖וֹר כִּסְאֲךָ֣ סֶֽלָה׃ | v. 5b | and I will build your throne for generations to come.'" Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: אָמַרְתִּי I said
Object
ClauseCluster
Clause
Subject
noun: חֶסֶד loyalty
Predicate
verb: יִבָּנֶה will be built up
Adverbial
adverb: עוֹלָם forever
Clause
Subject
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: תִּכֹּן will be established <status="revocalization">
verb: תָּכִן you will establish <status="alternative">
Object <status="alternative">
ConstructChain
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בָ in
Object
Apposition
suffix-pronoun: הֶם them >> it
noun: שָׁמַיִם sky
DiscourseUnit [vv. 4-5]
Fragment
Clause
Predicate
verb: כָּרַתִּי I have cut >> I have made
Object
noun: בְרִית a covenant
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for >> with
Object
ConstructChain <gloss="my chosen one">
noun: בְחִיר chosen one
suffix-pronoun: ִי me
suffix-pronoun: ַי <status="alternative revocalization">
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I have sworn an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Apposition
noun: דָוִד David
ConstructChain <gloss="my servant">
noun: עַבְדּ servant
suffix-pronoun: ִי me
Object
ClauseCluster
Clause
Predicate
verb: אָכִין I will establish
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: עַד until
Object
noun: עוֹלָם forever
Object
ConstructChain <gloss="your dynasty">
noun: זַרְעֶ offspring >> dynasty
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בָנִיתִי I will build
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דוֹר a generation
Object
ConstructChain <gloss="your kingdom">
noun: כִּסְאֲ throne >> kingdom
suffix-pronoun: ךָ you
Fragment
particle: סֶלָה selah
Notes
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
- 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).
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).
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."[2] "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."[3]
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."[4] His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded...":[5] "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."[6]
No Textual notes to display for this diagram.
Alternative
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
v. 6
| Hebrew | Verse | English |
|---|---|---|
| וְי֘וֹד֤וּ שָׁמַ֣יִם פִּלְאֲךָ֣ יְהוָ֑ה | v. 6a | So let the sky praise your wonders, YHWH! |
| אַף־אֱ֝מֽוּנָתְךָ֗ בִּקְהַ֥ל קְדֹשִֽׁים׃ | v. 6b | [Let them praise] your reliability, too, in the assembly of holy ones! |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
particle: וְ and >> so
Fragment
Clause
Subject
noun: שָׁמַיִם sky
Predicate
verb: יוֹדוּ let it praise
Object
ConstructChain <gloss="your wonders">
noun: פִּלְאֲ wonders
suffix-pronoun: ךָ you
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Subject
Predicate
verb: יוֹדוּ let them praise <status="elided">
Object
ConstructChain <gloss="your reliability, too">
Nominal
noun: אֱמוּנָתְ reliability
Adjectival
adverb: אַף too
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain
noun: קְהַל assembly
Nominal
adjective: קְדֹשִׁים holy ones
Notes
No Grammar notes to display for this diagram.
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
- 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).
No Phrase-level notes to display for this diagram.
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."[7] This function of waw is especially clear when it occurs, as it does here, after Selah.[8] 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.[9] 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.[10] Furthermore, other passages in the Psalter summon the heavenly beings to praise YHWH (e.g., Ps 29:1-2).
No Textual notes to display for this diagram.
vv. 7-8
| Hebrew | Verse | English |
|---|---|---|
| כִּ֤י מִ֣י בַ֭שַּׁחַק יַעֲרֹ֣ךְ לַיהוָ֑ה | v. 7a | For who in heaven can compare to YHWH? |
| יִדְמֶ֥ה לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִים׃ | v. 7b | [Who] among the divine beings is like YHWH? |
| אֵ֣ל נַ֭עֲרָץ בְּסוֹד־קְדֹשִׁ֣ים | v. 8a | [He is] a god who is terrifying in the council of holy ones, |
| רַבָּ֑ה וְ֝נוֹרָ֗א עַל־כָּל־סְבִיבָֽיו׃ | v. 8b | great and fearful above everyone around him. |
Preferred
SimpleGrammar
DiscourseUnit [vv. 7-8]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
pronoun: מִי who?
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַ in
Object
noun: שַּׁחַק heaven
article: הַ the <status="elided">
Predicate
verb: יַעֲרֹךְ can compare
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Clause
Subject
pronoun: מִי who? <status="elided">
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ among
Object
ConstructChain <gloss="the divine beings">
noun: בְנֵי sons
noun: אֵלִים divine beings
Predicate
verb: יִדְמֶה is like
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
Apposition
noun: יהוָה YHWH
Nominal <status="alternative">
noun: אֵל a god
Adjectival
verb-participle: נַעֲרָץ terrifying
Adverbial
adverb: רַבָּה extremely
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
Nominal
noun: סוֹד council
Adjectival <status="alternative">
adjective: רַבָּה great
Nominal
adjective: קְדֹשִׁים holy ones
Conjunction
conjunction: וְ and
verb-participle: נוֹרָא fearful
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל above
Object
ConstructChain
Nominal
noun: סְבִיבָ around
quantifier: כָּל all
suffix-pronoun: יו he
DiscourseUnit [v. 8]
Fragment
Clause
Subject
pronoun: הוּא he <status="elided">
Predicate
verb: is
Complement
Nominal
noun: אֵל a god
Adjectival
verb-participle: נַעֲרָץ terrifying
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
Nominal
noun: סוֹד council
Adjectival <status="alternative">
adjective: רַבָּה great
Nominal
adjective: קְדֹשִׁים holy ones
Adverbial <status="alternative">
adverb: רַבָּה extremely
Fragment
Clause
Subject
pronoun: הוּא he <status="elided">
Predicate
verb: is
Complement
Complement
adjective: רַבָּה great
Conjunction
conjunction: וְ and
Complement
verb-participle: נוֹרָא fearful
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל above
Object
ConstructChain
Nominal
adjective: סְבִיבָי around
quantifier: כָּל all
suffix-pronoun: ו him
Notes
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.
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?"
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 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).
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).
No Textual notes to display for this diagram.
v. 9
| Hebrew | Verse | English |
|---|---|---|
| יְהוָ֤ה ׀ אֱלֹ֘הֵ֤י צְבָא֗וֹת מִֽי־כָֽמ֖וֹךָ | v. 9a | YHWH, God of armies, who is like you? |
| חֲסִ֥ין ׀ יָ֑הּ וֶ֝אֱמֽוּנָתְךָ֗ סְבִיבוֹתֶֽיךָ׃ | v. 9b | Mighty Yah, [who is like you] with your reliability around you? |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Vocative
Apposition
noun: יְהוָה YHWH
Nominal
ConstructChain
noun: אֱלֹהֵי God
noun: צְבָאוֹת armies
Fragment
Clause
Subject
pronoun: מִי who?
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: כָמוֹ like
Object
suffix-pronoun: ךָ you
Fragment
Vocative
Apposition <gloss="Mighty Yah">
Nominal
adjective: חֲסִין mighty one
noun: יָהּ Yah
Fragment
ClauseCluster
Clause <status="elided">
Subject
pronoun: מִי who?
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: כָמוֹ like
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וֶ and
Clause
Subject
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: סְבִיבוֹתֶי around
Object
suffix-pronoun: ךָ you
Notes
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).
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?"
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).
No Verbal notes to display for this diagram.
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Alternative 1
SimpleGrammar
DiscourseUnit [v. 9 alternatives]
Fragment <status="alternative">
ClauseCluster
Clause
Subject
noun: יָהּ Yah
Predicate
verb: is
Complement
adjective: חֲסִין mighty
Alternative 2
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
Alternative 3
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
v. 10
| Hebrew | Verse | English |
|---|---|---|
| אַתָּ֣ה מ֭וֹשֵׁל בְּגֵא֣וּת הַיָּ֑ם | v. 10a | You rule over the swelling of the sea. |
| בְּשׂ֥וֹא גַ֝לָּ֗יו אַתָּ֥ה תְשַׁבְּחֵֽם׃ | v. 10b | When its waves rise up, you control them. |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb-participle: מוֹשֵׁל rule
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ over
Object
ConstructChain <gloss="the swelling of the sea">
noun: גֵאוּת swelling
Nominal
noun: יָּם sea
article: הַ the
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: תְשַׁבְּח control
Object
suffix-pronoun: ֵם them
Adverbial
PrepositionalPhrase <gloss="when its waves rise up">
Preposition
preposition: בְּ when
Object
Clause
Subject
ConstructChain
noun: גַלָּי waves
suffix-pronoun: ו it
Predicate
verb-infinitive: שׂוֹא lifting up
Notes
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.
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).
No Phrase-level notes to display for this diagram.
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.
No Textual notes to display for this diagram.
v. 11
| Hebrew | Verse | English |
|---|---|---|
| אַתָּ֤ה דִכִּ֣אתָ כֶחָלָ֣ל רָ֑הַב | v. 11a | You crushed Rahab like those who are slain. |
| בִּזְר֥וֹעַ עֻ֝זְּךָ֗ פִּזַּ֥רְתָּ אוֹיְבֶֽיךָ׃ | v. 11b | With your strong arm you scattered your enemies. |
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: דִכִּאתָ crushed
Object
noun: רָהַב Rahab
Adverbial
PrepositionalPhrase <gloss="like those who are slain">
Preposition
preposition: כֶ like
Object
noun: חָלָל slain one
article: הֶ the <status="elided">
Fragment
Clause
Predicate
verb: פִּזַּרְתָּ you scattered
Object
ConstructChain <gloss="your enemies">
noun: אוֹיְבֶי enemies
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ with
Object
ConstructChain <gloss="your strong arm">
noun: זְרוֹעַ arm
noun: עֻזְּ strength
suffix-pronoun: ךָ you
Notes
No Grammar notes to display for this diagram.
Note for v. 11
- "Rahab is one of the names in the OT of the chaos [sea] monster(s) (cf. also Leviathan, Tannin, Tehom, and Yam" (Spronk 1999, 684; cf. Isa 51:9-10; Job 26:12).
Note for v. 11
- The phrase כֶחָלָל in the Masoretic Text has the definite article, lit.: "like the slain one." The article is generic, not referring to a specific or unique individual but rather to "a kind, species, or class" (Bekins 2017, 31; cf. IBHS §13.5.1f, who note that this use of the article is "especially common in comparisons"). Thus, "like those who are slain" (cf. the Peshitta which also uses the plural: ܐܝܟ ܕܠܩ̈ܛܝܠܐ܂). Note also that the same word occurs in the previous psalm (Ps 88:6): "just like the slain (כְּמוֹ חֲלָלִים) who are lying in the tomb."
Note for v. 11
- The three-member construct chain in v. 11b is literally "the arm of strength of you." The second member of the construct chain ("strength") characterizes the first member ("arm") (= "arm of strength" >> "strong arm"), and the third member of the chain ("you") indicates possession ("your strong arm," so NIV, CEB, NET, cf. NLT, ESV, CSB, CEV, NJPS).
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No Textual notes to display for this diagram.
v. 12
| Hebrew | Verse | English |
|---|---|---|
| לְךָ֣ שָׁ֭מַיִם אַף־לְךָ֥ אָ֑רֶץ | v. 12a | The sky is yours; the earth also is yours. |
| תֵּבֵ֥ל וּ֝מְלֹאָ֗הּ אַתָּ֥ה יְסַדְתָּֽם׃ | v. 12b | The world and all that is in it—you founded them. |
Preferred
SimpleGrammar
DiscourseUnit [v. 12]
Fragment
Clause
Subject
noun: שָׁמַיִם sky
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="yours">
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Fragment
particle: אַף also
Fragment
Clause
Subject
noun: אָרֶץ earth
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="yours">
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: יְסַדְתָּ founded
Object
Apposition
suffix-pronoun: ם them
Nominal
noun: תֵּבֵל the world
Conjunction
conjunction: וּ and
Nominal
ConstructChain
noun: מְלֹא all that is in
suffix-pronoun: ָהּ it
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 12
- The lamed prepositions in v. 12 indicate possession: "belong to you" (NET), "are yours" (NIV, NLT, ESV). See also vv. 14a, 19. Cf. BHRG §39.11(1), "relationship of belonging."
No Verbal notes to display for this diagram.
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v. 13
| Hebrew | Verse | English |
|---|---|---|
| צָפ֣וֹן וְ֭יָמִין אַתָּ֣ה בְרָאתָ֑ם | v. 13a | North and south—you created them. |
| תָּב֥וֹר וְ֝חֶרְמ֗וֹן בְּשִׁמְךָ֥ יְרַנֵּֽנוּ׃ | v. 13b | Tabor and Hermon rejoice at your name. |
Preferred
SimpleGrammar
DiscourseUnit [v. 13]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: בְרָאתָ created
Object
Apposition
suffix-pronoun: ם them
Nominal
noun: צָפוֹן north
Conjunction
conjunction: וְ and
Nominal
ConstructChain
noun: יָמִין south
Fragment
Clause
Subject
noun: תָּבוֹר Tabor
Conjunction
conjunction: וְ and
noun: חֶרְמוֹן Hermon
Predicate
verb: יְרַנֵּנוּ rejoice
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ at
Object
ConstructChain <gloss="your name">
noun: שִׁמְ name
suffix-pronoun: ךָ you
Notes
Note for v. 13
- The pronominal suffix "them" (ם) resumes the left-dislocated nouns צָפוֹן וְיָמִין (cf. BHRG §36.1.5.2(c)).
Note for v. 13
- Hermon is a "mountain and mountain range stretching from southern Syria to northern Palestine" (DCH; cf. Röllig 1999, 411-412), also called שִׂיאֹן (Deut 4:48), שִׂרְיֹן (Deut 3:9), and שְׂנִיר (Deut 3:9). It was associated with divine activity (cf. 1 Enoch 6:5; 2 Enoch 18:4) and with the storm god Baal in particular (cf. "Baal of Hermon" in Jdg 3:3; 1 Chr 5:23).
- "Tabor is the name of a mountain in Lower Galilee" (Mussies 1999, 827; cf. Jdg 4:6, 12, 14; 8:18; Josh 19:22; Jer 46:18; Hos 5:1). Mount Tabor, like Hermon, might have also been associated with the worship of foreign gods (cf. Hos 5:1; Frankel 1992, 305).
- Whereas people worshiped gods other than YHWH on Hermon and Tabor, Ps 89:13b says that these mountains "rejoice in your name," i.e., the mountains recognize YHWH as their creator and Lord and gladly accept his rule.
- In light of the mythological mountains mentioned in the b-line, it is tempting to understand the words צפון and ימין in the a-line as referring to mountains as well (rather than simply "north and south," so most English translations). Zaphon (צפון), the Hebrew word for "north," is also the name of a mountain north of Israel, "the sacred mountain of the storm god Baal" (Roth 1992, 1040; cf. COS 1.98: "Temple of Baal-Zaphon"). In fact, it was "the cosmic mountain par excellence in Northwest-Semitic religions" (Niehr 1999, 152). Thus, "the name 'Baal-zaphon' was even transferred to further Baal-sanctuaries outside Ugarit," such as in Egypt (Niehr 1999, 152; cf. "Baal-Zaphon" in Exod 14:2; Num 33:7).
- Some have identified "Yamin" (ימין) in Ps 89:13 with the mountain "Amana" (אמנה) mentioned in Song 4:8 where it is associated with Mt. Hermon (so e.g., Dahood 314)—"Come with me from Lebanon, my bride; come with me from Lebanon. Depart from the peak of Amana (אֲמָנָה), from the peak of Senir and Hermon" (Song 4:8). Dahood argues that ימן in Ps 89 is an alternative spelling for אמן. The NEB translators emend וְיָמִין to וַאֲמָנָה (see Brockington 1971, 144): "Thou didst create Zaphon and Amanus; Tabor and Hermon echo thy name" (cf. NAB).
- Even if we follow the MT and read "north and south" in v. 13a, it is likely that there is also an allusion to the mountains of Zaphon and Amanus: "Behind the compass directions, especially in connection with Tabor and Hermon, lie the traditional Ugaritic mountains of the gods, Zaphon and Amanus, near the city of Ugarit" (Hossfeld and Zenger 2005, 409).
Note for v. 13
- The bet prepositional phrase "at your name" (בְּשִׁמְךָ) is a bet of cause (Jenni 1992, 107). YHWH's name (i.e., his identity or character) is the cause, or source, of the mountains' joy, and their joy is directed towards it. This construction is normal for verbs of rejoicing (cf. Jenni 1992, 106-108; e.g., 1 Sam 2:1—עָלַץ לִבִּי בַּיהוָה). English can use various prepositions to express this relationship, e.g., "at your name" (NIV, CSB), "in your name" (NET), or "because of your name."
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No Textual notes to display for this diagram.
v. 14
| Hebrew | Verse | English |
|---|---|---|
| לְךָ֣ זְ֭רוֹעַ עִם־גְּבוּרָ֑ה | v. 14a | You have a strong arm, together with might. |
| תָּעֹ֥ז יָ֝דְךָ֗ תָּר֥וּם יְמִינֶֽךָ׃ | v. 14b | Your hand is powerful, your right hand exalted. |
Preferred
SimpleGrammar
DiscourseUnit [v. 14]
Fragment
Clause
Subject
noun: זְרוֹעַ (strong) arm
Adjectival
PrepositionalPhrase
Preposition
preposition: עִם together with
Object
noun: גְּבוּרָה might
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="yours">
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Fragment
Clause
Subject
ConstructChain <gloss="your hand">
noun: יָדְ hand
suffix-pronoun: ךָ you
Predicate
verb: תָּעֹז will be powerful
Fragment
Clause
Subject
ConstructChain <gloss="your right hand">
noun: יְמִינֶ right hand
suffix-pronoun: ךָ you
Predicate
verb: תָּרוּם will be exalted
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 14
- Many modern translations render v. 14a as "You have a mighty arm" (e.g., NRSV). The Hebrew text says more literally, "You have an arm together with (עִם) strength." Normally, Hebrew would express a phrase like "mighty arm" by using a construct chain: זְרוֹעַ גְּבוּרָה ("arm of might," see e.g., זְרוֹעַ עֻזְּךָ in v. 11). In this case, however, it has the preposition "(together) with" (עִם), indicating accompaniment or addition. This use of עִם to join two nouns ("this together with that") occurs "chiefly in poetry" (BDB). E.g., Ps 83:7—"Gebal, Ammon and Amalek, Philistia together with (עִם) the inhabitants of Tyre." Thus, we should probably understand "arm" as a figure of speech (metonymy) for "strength" and interpret the whole clause as saying "strength together with might are yours" or "strength is yours, and might in addition." Cf. the Peshitta: "The arm belongs to you (ܕܝܠܟ) and strength belongs to you (ܘܕܝܠܟ)" (Taylor 2020, 365).
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v. 15
| Hebrew | Verse | English |
|---|---|---|
| צֶ֣דֶק וּ֭מִשְׁפָּט מְכ֣וֹן כִּסְאֶ֑ךָ | v. 15a | The base of your throne is righteousness and justice. |
| חֶ֥סֶד וֶ֝אֱמֶ֗ת יְֽקַדְּמ֥וּ פָנֶֽיךָ׃ | v. 15b | Loyalty and faithfulness stand in front of your presence. |
Preferred
SimpleGrammar
DiscourseUnit [v. 15]
Fragment
Clause
Subject
ConstructChain <gloss="the base of your throne">
noun: מְכוֹן base
noun: כִּסְאֶ throne
suffix-pronoun: ךָ you
Predicate
verb: is
Complement
noun: צֶדֶק righteousness
Conjunction
conjunction: וּ and
noun: מִשְׁפָּט justice
Fragment
Clause
Subject
noun: חֶסֶד loyalty
Conjunction
conjunction: וֶ and
noun: אֱמֶת faithfulness
Predicate
verb: יְקַדְּמוּ stand in front of
Object
ConstructChain <gloss="your presence">
noun: פָנֶי face >> presence
suffix-pronoun: ךָ you
Notes
No Grammar notes to display for this diagram.
Note for v. 15
- YHWH's "loyalty" and "reliability" are personified as servants in his royal court (cf. Pss 23:6; 40:12; 42:9; 43:3; 57:4; 59:11; 61:8; see also Ps 21:4; cf. Eaton 1975, 153).
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 16
| Hebrew | Verse | English |
|---|---|---|
| אַשְׁרֵ֣י הָ֭עָם יוֹדְעֵ֣י תְרוּעָ֑ה | v. 16a | Happy are the people, those who know the signal, |
| יְ֝הוָ֗ה בְּֽאוֹר־פָּנֶ֥יךָ יְהַלֵּכֽוּן׃ | v. 16b | YHWH, who go about in the light of your presence! |
Preferred
SimpleGrammar
DiscourseUnit [v. 16]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
ConstructChain
noun: אַשְׁרֵי happiness >> happy are
Apposition
Nominal
noun: עָם people
article: הָ the
RelativeClause
RelativeParticle
particle: <status="elided">
Clause
Predicate
verb: יְהַלֵּכוּן go about
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="the light of your presence">
noun: אוֹר light
noun: פָּנֶי face >> presence
suffix-pronoun: ךָ you
Nominal
ConstructChain <gloss="who know the signal">
verb-participle: יוֹדְעֵי those knowing
noun: תְרוּעָה signal
Notes
Note for v. 16
- The b-line could be read as an independent clause or as an asyndetic relative clause: "they shall walk... in the light of thy countenance" (KJV; cf. LXX, Jerome, Targum, CSB, ELB, EÜ, ISV, LUT, NASB, NBS, NET, NFC, NJPS, PDV, SG21, TOB, ZÜR; see v. 16 alternative diagram) or "who walk in the light of your presence" (NIV, cf. ESV; see v. 16 preferred diagram). Our understanding of the nature of parallelism ("one thought/sentence across two lines," cf. Tsumura 2023) leads us to prefer the relative clause interpretation (cf. Ps 112:1). The ESV even continues the relative clause into the next verse: "Blessed are the people who know the festal shout, who walk, O Lord, in the light of your face, who exult in your name all the day and in your righteousness are exalted."
Note for v. 16
- Whereas the qal verb הלך simply means "walk" or "go," in the (pluractional) piel stem it means "go about" or "walk around" (Penney 2023, 84-87). The action of "walking" is "repeated or extended in different locations" (Penney 2023, 84).
Note for v. 16
- The noun תּרוּעָה describes a "loud sound... used to express an emotion or to communicate something to a community" (SDBH). It could simply be an expression of joyful emotion (cf. the following verse יגילון, but the fact that it is the object of the verb "know" (ידע) suggests that it has a communicative function; it is a "signal" (cf. Symmachus: σημασίαν, "the giving a signal or command" [LSJ]), the significance of which is "known" only to YHWH's people. The תּרוּעָה probably signals "victory" (Jerome, trans. Risse) or, more specifically, YHWH's royal presence on the battlefield with his people to give them victory. This interpretation makes sense in the context: the parallel line mentions the light of YHWH's presence (v. 16b), and the following lines use military language (vv. 18-19). This interpretation also coheres well with the use of תּרוּעָה outside of this psalm. In 1 Sam 4:5-6, the people shout to signal YHWH's presence with them in battle: "As soon as the ark of the covenant of the LORD came into the camp, all Israel gave a mighty shout (תְּרוּעָה), so that the earth resounded. And when the Philistines heard the noise of the shouting (הַתְּרוּעָה), they said, 'What does this great shouting (הַתְּרוּעָה) in the camp of the Hebrews mean?'" In 1 Sam 4, only YHWH's people understand the significance of the "shout;" the Philistines do not understand. Thus, in Ps 89, "those who know the signal" is a way of referring to YHWH's people, who experience his presence with them in battle.
- Shouting (or blowing a horn) to signal YHWH's presence is probably related to the practice of hailing a king (cf. 1 Sam 10:24; Num 23:21; cf. Gesenius 2013, 1458: "Königsjubel;" so Ibn Ezra, Radak). Thus, the word is used "especially in contexts where Yahweh is acclaimed as king" (TDOT) (cf. Num 23:21; Pss 47:2, 6; 95:1; 98:4; 150:5). YHWH's kingship is clear in this context as well; the previous verse of Ps 89 mentioned YHWH's "throne" (v. 15).
Note for v. 16
- Verse 16 is essentially one big construct chain: "The happiness of the people, those knowing the signal, who go about in the light of your presence, YHWH!" On the meaning and function of אַשְׁרֵי at the head of a construct chain, see notes on Ps 1:1.
No Textual notes to display for this diagram.
Alternative
SimpleGrammar
Fragment <status="alternative">
Vocative
noun: יְהוָה
Fragment <status="alternative">
Clause
Predicate
verb: יְהַלֵּכוּן go about
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: אוֹר light
noun: פָּנֶי face >> presence
suffix-pronoun: ךָ you
v. 17
| Hebrew | Verse | English |
|---|---|---|
| בְּ֭שִׁמְךָ יְגִיל֣וּן כָּל־הַיּ֑וֹם | v. 17a | They are always glad because of your name, |
| וּבְצִדְקָתְךָ֥ יָרֽוּמוּ׃ | v. 17b | and exalted because of your righteousness. |
Preferred
SimpleGrammar
DiscourseUnit [v. 17]
Fragment
ClauseCluster
Clause
Predicate
verb: יְגִילוּן they are glad
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ because of
Object
ConstructChain <gloss="your name">
noun: שִׁמְ name
suffix-pronoun: ךָ you
Adverbial
Nominal <gloss="always">
noun: יּוֹם day
article: הַ the
quantifier: כָּל all
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יָרוּמוּ they are exalted
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ because of
Object
ConstructChain <gloss="your righteousness">
noun: צִדְקָתְ righteousness
suffix-pronoun: ךָ you
Notes
Note for v. 17
- BHS proposes emending יָרוּמוּ to either יְרַנֵּנוּ ("they shout for joy;" cf. v. 13) or יָרוּמוּ קוֹלָם ("they raise their voices"). But there is no manuscript evidence for these emendations. The MT is clearly supported by all of the ancient witnesses (see Barthélemy 2005, 622-3), and it makes sense in the context. The clause either says that the people are/will be "exalted by your righteousness" (CSB, cf. KJV, CEV, NET, NJPS; so LXX, Targum, Jerome [iuxta Hebr.]) or that the people "celebrate your righteousness" (NIV, cf. NRSV, NLT; cf. Dahood 1966, 315).
Note for v. 17
- יָרוּמוּ: "literally: to be, become high; hence: = process by which humans or deities acquire an elevated status" (SDBH). Cf. LXX: ὑψωθήσονται.
Note for v. 17
- For the bet prepositional phrase "because of your name" (בְּשִׁמְךָ), see note above on v. 13.
- The bet preposition in the phrase וּבְצִדְקָתְךָ is similarly causal: "because of your righteousness" (Jenni 1992, rubric 1635). Cf. NJPS: "they are exalted through Your righteousness."
- The adverbial phrase translated always (כָּל־הַיּוֹם) is, literally, "all day long" (NIV, ESV, GNT, NJPS), which is a figurative way of saying "always" (cf. EÜ, ZÜR: allezeit; see e.g., Ps 37:26).
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v. 18
| Hebrew | Verse | English |
|---|---|---|
| כִּֽי־תִפְאֶ֣רֶת עֻזָּ֣מוֹ אָ֑תָּה | v. 18a | For you are the strength in which they glory, |
| וּ֝בִרְצֹנְךָ֗ תָּר֥וּם קַרְנֵֽנוּ׃ | v. 18b | and our horn will be exalted because of your favor. |
Preferred
SimpleGrammar
DiscourseUnit [v. 18]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
pronoun: אָתָּה you
Predicate
verb: are
Complement
ConstructChain <gloss="the glory of their strength >> the strength in which they glory">
noun: תִפְאֶרֶת glory
noun: עֻזָּ strength
suffix-pronoun: מוֹ them
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="our horn">
noun: קַרְנֵ horn
suffix-pronoun: נוּ us
Predicate
verb: תָּרוּם will be exalted
verb: תָּרִים you will exalt <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ because of
Object
ConstructChain <gloss="your favor">
noun: רְצֹנְ favor
suffix-pronoun: ךָ you
Object <status="alternative">
ConstructChain
noun: קַרְנֵ horn
suffix-pronoun: נוּ us
Notes
Note for v. 18
- There is a ketiv-qere issue in the MT of v. 18. The ketiv ("what is written," i.e., the consonantal text) reads תרים (hiphil, תָּרִים), but the qere ("what is read," i.e., the vowels) reads תָּרוּם (qal). Some translations follow the ketiv: "you exalt our horn" (NIV; so Jerome: elevabis cornu nostrum). Others follow the qere: "our horn is exalted" (ESV, cf. KJV, CSB, CEV, NET; so LXX: ὑψωθήσεται τὸ κέρας ἡμῶν). The qere has the earliest attestation (LXX) and makes for a good parallel with the b-line of the previous clause: "in your righteousness they rise... // in your favor our horn rises." The qere reading also appears in some Hebrew manuscripts outside of the Tiberian tradition (e.g., JTS 631, BL Or 1477).
No Lexical notes to display for this diagram.
Note for v. 18
- In the construct chain תִפְאֶרֶת עֻזָּמֹו, literally, "the glory/beauty of their strength" (ESV, NRSV, cf. CEB), it is difficult to determine how the two nouns "glory/beauty" and "strength" are related semantically. The NIV simply coordinates the two nouns: "You are their glory and strength" (NIV; cf. Ps 96:6—עֹז וְתִפְאֶרֶת). The NLT thinks that the first noun "glory" specifies the characteristic of the second noun "strength": "their glorious strength" (cf. CSB). But, in construct chains, it is more typical for the second noun to specify some characteristic of the first (e.g., הַר קָדְשִׁי in Ps 2:6). Thus, it is plausible that the second noun "strength" would characterizes the first noun "glory": "their strong glory" (cf. Symmachus: "their unconquerable glory" [ἀγλάϊσμα ἀήττητον αὐτῶν]; cf. Isa 13:9—תִּפְאֶ֖רֶת גְּאֹ֣ון כַּשְׂדִּ֑ים "the proud glory of the Chaldaeans" [HALOT]). This interpretation might make sense if "glory" (תִּפְאֶרֶת) is understood as "object of glory, pride, boasting" (so DCH). Thus, it would mean "the strong object of their glory >> the strong one in which they glory." Slightly differently, DCH suggests that it means "the strength in which they glory" (so also Hupfeld 1860, 473). Radak seems to hold a similar view: "They had no strength (עוז) except with you, and it was in your strength that they gloried/boasted (מתפארים) over the nations" (cf. Judg 7:2).
Note for v. 18
- The bet preposition in the phrase וּבִרְצֹנְךָ is causal: "because of your favor" (Jenni 1992, rubric 1685; cf. notes on vv. 13, 17).
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 19
| Hebrew | Verse | English |
|---|---|---|
| כִּ֣י לַֽ֭יהוָה מָֽגִנֵּ֑נוּ | v. 19a | For our shield belongs to YHWH, |
| וְלִקְד֖וֹשׁ יִשְׂרָאֵ֣ל מַלְכֵּֽנוּ׃ | v. 19b | and our king belongs to the holy one of Israel. |
Preferred
SimpleGrammar
DiscourseUnit [v. 19]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="our shield">
noun: מָגִנּ shield
suffix-pronoun: ֵנוּ us
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="YHWH's">
Preposition
preposition: לַ belonging to
Object
noun: יהוָה YHWH
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="our king">
noun: מַלְכּ king
suffix-pronoun: ֵנוּ us
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="the holy one of Israel's">
Preposition
preposition: לִ belonging to
Object
ConstructChain
Nominal
adjective: קְדוֹשׁ holy one
noun: יִשְׂרָאֵל Israel
Notes
Note for v. 19
- Most modern translations agree on the syntax of this verse: "For our shield belongs to the Lord, our king to the Holy One of Israel" (NET, cf. NIV, ESV, NRSV, CSB, NJPS, REB, LUT, ELB, EÜ, ZÜR; see v. 19 preferred diagram). According to this interpretation, "shield >> protection" = "king" (so Radak; cf. HFA: "to you belongs our king who protects us;" cf. NGÜ). The Septuagint gives a different interpretation of the grammar when it translates the phrase the whole verse as a single clause in which "our king" is in apposition to "the Holy one of Israel": "because support is of the Lord and of the Holy one of Israel, our king" (LXX, trans. NETS; cf. Jerome [iuxta Hebr.]; see v. 19 alternative diagram). The parallelism and the focus in the following verses on the human "king" support the interpretation of the modern translations above.
No Lexical notes to display for this diagram.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
Alternative
SimpleGrammar
DiscourseUnit [v. 19 alternative]
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: מָגִנּ shield
suffix-pronoun: ֵנוּ us
Predicate
verb: is
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: לַ belonging to
Object
noun: יהוָה YHWH
Conjunction <status="alternative">
conjunction: וְ and
PrepositionalPhrase <status="alternative">
Preposition
preposition: לִ belonging to
Object
Apposition
ConstructChain
Nominal
adjective: קְדוֹשׁ holy one
noun: יִשְׂרָאֵל Israel
ConstructChain
noun: מַלְכּ king
suffix-pronoun: ֵנוּ us
v. 20
| Hebrew | Verse | English |
|---|---|---|
| אָ֤ז דִּבַּ֥רְתָּֽ־בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ וַתֹּ֗אמֶר | v. 20a | Long ago, you spoke in a vision to your loyal ones and said, |
| שִׁוִּ֣יתִי עֵ֭זֶר עַל־גִּבּ֑וֹר | v. 20b | "I have granted help to a warrior |
| הֲרִימ֖וֹתִי בָח֣וּר מֵעָֽם׃ | v. 20c | I have exalted someone chosen from the people. |
Preferred
SimpleGrammar
DiscourseUnit [v. 20]
Fragment
particle: אָז long ago
Fragment
ClauseCluster
Clause
Predicate
verb: דִּבַּרְתָּ you spoke
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
noun: חָזוֹן a vision
Adverbial
PrepositionalPhrase <gloss="your loyal ones">
Preposition
preposition: לַ to
Object
ConstructChain
noun: חֲסִידֶי loyal ones
suffix-pronoun: ךָ you
Conjunction
conjunction: וַ and
Clause
Predicate
verb: תֹּאמֶר you said
Object
particle: (vv. 20c-38)
Fragment
Clause
Predicate
verb: שִׁוִּיתִי I have bestowed >> I have granted
Object
noun: עֵזֶר help
Object
noun: נֵזֶר a crown <status="alternative emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל upon >> to
Object
noun: גִּבּוֹר a warrior
Fragment
Clause
Predicate
verb: הֲרִימוֹתִי I have exalted
Object
noun: בָחוּר a young man <status="alternative">
Nominal
verb-participle: בָחוּר someone chosen
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
noun: עָם people
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
noun: עָם people
Notes
Note for v. 20
- The word בָּחוּר could be either a qal passive participle from the verb בחר ("chosen one," cf. NLT, KJV, ESV, CSB, CEB; so LXX; Jerome iuxta Hebr.) (here preferred) or a noun ("young man," cf. NIV, NET; so Targum). Several arguments support the "chosen one" interpretation. (1) The word בחיר ("chosen one") has already appeared in the psalm's introduction, referring to David (v. 4); (2) Elsewhere, "chosen one" (בחור) and "warrior" (גבור) occur in the same context (e.g., Josh 8:3; cf. 2 Chr 13:3); (3) The following min prepositional phrase makes the most sense if it modifies בחור in the sense of "chosen from among" (cf. 2 Sam 6:21; 10:9; Job 36:21).
Note for v. 20
- Most translations follow the Hebrew text attested by all of our witnesses (שִׁוִּיתִי עֵזֶר) and say "I have granted help to a warrior" (REB, cf. ESV, CSB, GNT, NET, LUT, NGÜ, ELB, EÜ, ZÜR) or "I have bestowed strength on a warrior" (NIV, cf. NJPS) (here preferred). Compare the similar expression ה֥וֹד וְ֝הָדָר תְּשַׁוֶּ֥ה עָלָֽיו in Ps 21:6. Some translations, however, emend עֵזֶר ("help") to נֵזֶר ("crown") and say, "I have set the crown on one who is mighty" (NRSV). The emendation requires the change of one letter (נ vs ע) and fits well in the context of the psalm (see esp. v. 40: "you have defiled his crown [נִזְרוֹ] in the dust." But, as mentioned above, the Hebrew text עֵזֶר is supported by all of our witnesses (see Barthélemy 2005, 623–5, who gives it an "A" rating; cf. the idiosyncratic manuscript 4QPs89: שת עו[זר על]).
Note for v. 20
- The word חָזוֹן refers to a prophetic vision (see e.g., Isa 1:1; Ob 1; Nah 1:1; Dan 8:1). YHWH's "loyal ones" here must be the prophets who communicated YHWH's promises to David and his descendants, perhaps "Nathan the prophet and Gad the seer" (Rashi; cf. 2 Sam 7), and/or "Samuel the prophet" (Radak).
Note for v. 20
- The phrase "granted... to" (שִׁוִּיתִי עַל) is, more literally, "bestowed... on" (NIV). The preposition עַל has its prototypical meaning "over, upon, on" (so Mena 2012, 120). Compare the similar phrase in Ps 21:6—הוֹד וְהָדָר תְּשַׁוֶּה עָלָיו. Because "bestow help upon [someone]" is not natural English, other translations have "granted... to" (ESV, CSB) or "given... to" (GNT).
Note for v. 20
- The min preposition probably modifies the participle בָּחוּר and has a partitive sense: "one chosen from the people" (ESV; so Staszak 2024, 169). Compare the phrase "one of the people" (אִישׁ מֵהָעָם) in 1 Sam 14:28 (cf. Isa 63:3).
Note for v. 20
On the use of isolated wayyiqtol's in poetry, see Cook 2024, 150, who claims it is used in "instances in which the [wayyiqtol] is closely (or immediately) juxtaposed with a [qatal] form that is synonymous, antithetical, or otherwise forms a poetic word pair or expresses an isolated past event." In this case, דִּבַּרְתָּֽ and וַתֹּאמֶר are synonymous.
No Textual notes to display for this diagram.
vv. 21-22
| Hebrew | Verse | English |
|---|---|---|
| מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י | v. 21a | I have found David, my servant; |
| בְּשֶׁ֖מֶן קָדְשִׁ֣י מְשַׁחְתִּֽיו׃ | v. 21b | I have anointed him with my holy oil; |
| אֲשֶׁ֣ר יָ֭דִי תִּכּ֣וֹן עִמּ֑וֹ | v. 22a | My hand will always be with him; |
| אַף־זְרוֹעִ֥י תְאַמְּצֶֽנּוּ׃ | v. 22b | my arm will also strengthen him. |
Preferred
SimpleGrammar
DiscourseUnit [vv. 21-22]
Fragment
Clause
Predicate
verb: מָצָאתִי I have found
Object
Apposition
Nominal
noun: דָּוִד David
RelativeClause
RelativeParticle
particle: אֲשֶׁר whom
ClauseCluster
Clause
Subject
ConstructChain <gloss="my hand">
noun: יָדִ hand
suffix-pronoun: י me
Predicate
verb: תִּכּוֹן will be established >> will always be
Adverbial
PrepositionalPhrase
Preposition
preposition: עִמּ with
Object
suffix-pronoun: וֹ him
Clause
Subject
ConstructChain <gloss="my arm">
noun: זְרוֹע arm
suffix-pronoun: ִי me
Predicate
verb: תְאַמְּצ strengthen
Adverbial
particle: אַף also
Object
suffix-pronoun: ֶנּוּ him
ConstructChain <gloss="my servant">
noun: עַבְדִּ servant
suffix-pronoun: י me
Fragment
Clause
Predicate
verb: מְשַׁחְתִּי I have anointed
Object
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain <gloss="my holy oil">
noun: שֶׁמֶן oil
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Notes
Note for v. 22
- The אֲשֶׁר at the beginning of v. 22a has been understood in a number of ways. It could have its normal value as a relative particle: "I found David my servant; with holy oil I anointed him; with whom my hand will be established..." (cf. KJV; so Jerome iuxta Hebr.: cum quo manus meus firma erit) (here preferred). Alternatively, it could be a more loosely connected subordinating conjunction, indicating result (cf. ESV: "so that...") or an explanation (cf. LXX trans. NETS: "for [γὰρ] my hand shall sustain him"). (For these proposed non-prototypical uses of אֲשֶׁר, see the helpful summary in Holmstedt 2016, 233). Because אֲשֶׁר almost always functions as a relative particle (c. 97% of the time; cf. Holmstedt 2016, 232) it is probably best to interpret אֲשֶׁר as a relative particle if this interpretation is plausible in the context. In our specific case, it is plausible that אֲשֶׁר in v. 22a functions as a relative particle with דוד עבדי in v. 21a as its antecedent. Some might object to this interpretation, noting that there is an intervening clause/line (v. 21b) that the relative particle would have to skip over in order to connect back to דוד עבדי. This would be a problem in a prose text, but not in poetry, where the thought units do not occur contiguously, one after another (– – – –), but in parallel groups (= =) (cf. Gray 1915, 54). For a relative particle in one a-line to have its antecedent in the preceding a-line would not be an issue. See Ps 139:19-20 for another possible example. Alternatively, the antecedent could be the 3ms suffix in מְשַׁחְתִּיו.
Note for v. 21
- "Hand" (יָד) is metonymic for "strength," i.e., an "action by which humans or deities exert strength and power" (SDBH). Similarly, the word "arm" (זְרוֹעַ) in the parallel line is "directly associated with strength and power" (SDBH).
Note for v. 21
- The clause יָדִי תִּכּוֹן עִמּוֹ, literally, "With whom my hand shall be established" (KJV, cf. ESV), means that "Yahweh's hand [>> strength] will never leave him without protection" (Baethgen 1904, 277). Hence GNT: "My strength will always be with him."
Note for v. 22
- The phrase שֶׁמֶן קָדְשִׁי, lit.: "oil of holiness of me," describes the "oil" characterized by "holiness" that belongs to "me," i.e., YHWH. Thus, "my holy oil" (NLT, et al.). "Holiness" here refers to a "state in which [an object has] become part of the realm of God and his service" (SDBH).
Note for vv. 21-22
The yiqtol's (and weqatal's) in vv. 20-38 refer to future promises. Thus, unlike the habitual yiqtol's in the previous section, these yiqtols are simple futures with reference point movement.
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v. 23
| Hebrew | Verse | English |
|---|---|---|
| לֹֽא־יַשִּׁ֣א אוֹיֵ֣ב בּ֑וֹ | v. 23a | No enemy will exact tribute from him, |
| וּבֶן־עַ֝וְלָ֗ה לֹ֣א יְעַנֶּֽנּוּ׃ | v. 23b | and no unjust person will afflict him. |
Preferred
SimpleGrammar
DiscourseUnit [v. 23]
Fragment
ClauseCluster
Clause
Subject
noun: אוֹיֵב enemy
Predicate
verb: יַשִּׁא will exact tribute
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בּ from
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="unjust person">
noun: בֶן son
noun: עַוְלָה injustice
Predicate
verb: יְעַנּ will afflict
Object
suffix-pronoun: ֶנּוּ him
Adverbial
adverb: לֹא not
Notes
No Grammar notes to display for this diagram.
Note for v. 23
- Translations disagree on the meaning of יַשִּׁא. E.g.,
- "The enemy shall not outwit him" (ESV)
- "No enemy will be able to exact tribute from him" (NET)
- According to the ESV, יַשִּׁא means "outwit" or "deceive" (so Symmachus: ἐξαπατήσει; Jerome [iuxta Hebr.]: decipiet; see e.g., Ob 7).
- According to the NET, יַשִּׁא is a different, identically sounding verb, that means "to act as a creditor" (so BDB: "an enemy shall not act the creditor against him, make exactions of him").
- The NET interpretation makes the most sense in the context (cf. the parallel line: "oppress," cf. Exod 1:11; 2 Kgs 17:20) and works the best with the bet preposition (see e.g., Deut 15:2—אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ; Deut 24:10—כִּֽי־תַשֶּׁ֥ה בְרֵֽעֲךָ מַשַּׁ֣את מְא֑וּמָה; cf. Isa 24:2 [נֹשֶׁא בֹו]; Neh 5:7 [מַשָּׁ֥א אִישׁ־בְּאָחִ֖יו אַתֶּ֣ם נֹשִׁ֑אים]). By contrast, the verb "deceive" takes a direct object (e.g., 2 Chr 32:1) or a lamed preposition (e.g., 2 Kgs 18:28). Cf. LXX: "an enemy shall not profit (ὠφελήσει) by him" (LXX trans. NETS).
- A potential problem with our view is that the other uses of נשׁה + ב in the hiphil (Deut 15:2; 24:10) are trivalent constructions, having a subject (the lender), a bet preposition (the borrower), and a direct object (the loan), whereas the construction in Ps 89:23 is bivalent, having only the subject and the bet preposition. But in the qal stem, the verb נשׁה can be either trivalent (Neh 5:7) or bivalent (Deut 24:11). It is plausible that the same is true of the hiphil.
- Verse 23b alludes to the promise in 2 Sam 7:10—וְלֹֽא־יֹסִ֤יפוּ בְנֵֽי־עַוְלָה֙ לְעַנֹּותֹ֔ו כַּאֲשֶׁ֖ר בָּרִאשֹׁונָֽה
Note for v. 23
- The phrase "unjust person" is, literally, "son of injustice" or "son of wickedness" (NASB, cf. ELB). This is a common Hebrew idiom. In Hebrew, the word "son" is often "followed by [a] word of quality, characteristic, etc." (BDB) to describe a particular kind of person. A "son of injustice" is a person characterized by injustice, i.e., "an unjust person" (cf. the phrase בְנֵי־עַוְלָה in 2 Sam 3:34; 7:10; Hos 10:9).
Note for v. 23
- On the meaning of the bet preposition in the clause יַשִּׁא בוֹ, see note on lexical semantics.
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v. 24
| Hebrew | Verse | English |
|---|---|---|
| וְכַתּוֹתִ֣י מִפָּנָ֣יו צָרָ֑יו | v. 24a | But I will crush his adversaries from before him, |
| וּמְשַׂנְאָ֥יו אֶגּֽוֹף׃ | v. 24b | and strike down those who are hostile to him. |
Preferred
SimpleGrammar
DiscourseUnit [v. 24]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: כַתּוֹתִי I will crush
Object
ConstructChain <gloss="his adversaries">
noun: צָרָי adversaries
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase <gloss="from before him">
Preposition
preposition: מִ from
Object
ConstructChain
noun: פָּנָי face
suffix-pronoun: ו him
Conjunction
conjunction: וּ and
Clause
Predicate
verb: אֶגּוֹף I will strike down
Object
ConstructChain
verb-participle: מְשַׂנְאָי those who are hostile to
suffix-pronoun: ו him
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 24
- The preposition מִפְּנֵי typically occurs in contexts of "hostility and/or threat" (BHRG §39.15), describing how "trajectory x [here = David's adversaries] moves away (e.g., flees or hides) from the presence of a landmark y [here = David]" (BHRG §39.15). In this case, the adversaries are defeated "from before David's presence," i.e., they are defeated and thereby removed from his presence (cf. Staszak 2024, 267-268 on מִן with verbs of destruction, e.g., Ps 9:4—וְיֹאבְדוּ מִפָּנֶיךָ; Deut 2:12—וַיַּשְׁמִידוּם מִפְּנֵיהֶם).
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v. 25
| Hebrew | Verse | English |
|---|---|---|
| וֶֽאֶֽמוּנָתִ֣י וְחַסְדִּ֣י עִמּ֑וֹ | v. 25a | And my reliability and my loyalty will be with him, |
| וּ֝בִשְׁמִ֗י תָּר֥וּם קַרְנֽוֹ׃ | v. 25b | and his horn will be exalted because of my name. |
Preferred
SimpleGrammar
DiscourseUnit [v. 25]
Fragment
particle: וֶ and
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="my reliability">
noun: אֶמוּנָת reliability
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
ConstructChain <gloss="my loyalty">
noun: חַסְדּ loyalty
suffix-pronoun: ִי me
Predicate
verb: will be
Complement
PrepositionalPhrase
Preposition
preposition: עִמּ with
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="his horn">
noun: קַרְנ horn
suffix-pronoun: וֹ him
Predicate
verb: תָּרוּם will be exalted
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ because of
Object
ConstructChain <gloss="my name">
noun: שְׁמ name
suffix-pronoun: ִי me
Notes
No Grammar notes to display for this diagram.
Note for v. 25
- The prepositional phrase "with him" (עִמּוֹ) "profiles a landmark y [here = David] who is the human recipient (often beneficiary) of the activity of trajector x [here: YHWH, acting in loyalty]" (BHRG §38.21(2b); cf. Gen 24:12—וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם).
- On the phrase "because of my name" (בִשְׁמִי), see the note on בְּשִׁמְךָ in v. 13. Cf. NIV, NJPS: "through my name" (ELB, NGÜ: "durch meinen Namen").
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v. 26
| Hebrew | Verse | English |
|---|---|---|
| וְשַׂמְתִּ֣י בַיָּ֣ם יָד֑וֹ | v. 26a | And I will put his hand on the sea |
| וּֽבַנְּהָר֥וֹת יְמִינֽוֹ׃ | v. 26b | and his right hand on the currents. |
Preferred
SimpleGrammar
DiscourseUnit [v. 26]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: שַׂמְתִּי I will put
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ on
Object
noun: יָּם sea
article: הַ the <status="elided">
Object
ConstructChain <gloss="his hand">
noun: יָד hand
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and
Clause
Predicate
verb: שַׂמְתִּי I will put <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ on
Object
noun: נְּהָרוֹת currents
article: הַ the <status="elided">
Object
ConstructChain <gloss="his right hand">
noun: יְמִינ right hand
suffix-pronoun: וֹ him
Notes
No Grammar notes to display for this diagram.
Note for v. 26
- The word נְהָרוֹת, parallel with "sea" (יָם), probably refers to "sea-currents" (HALOT; Gesenius 2013, 789: "Meeresströmmungen oder mythische Strömungen"; cf. Isa 44:27; Ps 24:2) rather than to fresh-water rivers. Cf. Jonah 2:4(3): "You hurled me into the depths, into the very heart of the seas, and the currents (וְנָהָר) swirled about me; all your waves and breakers swept over me" (NIV). Alternatively, according to TDOT, the plural נהרות might be "a plural of amplification or extension," referring to "the great river, the sea (Isa. 44:27; 50:2; Ps. 78:16; 137:1), or the deep (24:2; 74:15; Hab. 3:8)." In either case, the reference is sea-related and has associations with chaos.
- It is also possible that "sea" refers to the Mediterranean Sea and "rivers" refers to the Tigris and Euphrates (cf. Goldingay 2006, 678). But in light of vv. 10-11, this verse is more likely about the king's divine-like power over chaos and his control over political enemies (depicted here as the sea; cf. Ps 46).
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v. 27
| Hebrew | Verse | English |
|---|---|---|
| ה֣וּא יִ֭קְרָאֵנִי אָ֣בִי אָ֑תָּה | v. 27a | He will call out to me, 'You are my father, |
| אֵ֝לִ֗י וְצ֣וּר יְשׁוּעָתִֽי׃ | v. 27b | my god and the rock who saves me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 27]
Fragment
Clause
Subject
pronoun: הוּא he
Predicate
verb: יִקְרָאֵ will call out
Adverbial
Nominal
suffix-pronoun: נִי to me
Object
Clause
Subject
pronoun: אָתָּה you
Predicate
verb: are
Complement
Apposition
ConstructChain <gloss="my father">
noun: אָב father
suffix-pronoun: ִי me
ConstructChain <gloss="my god">
noun: אֵל god
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
ConstructChain <gloss="the rock who saves me">
noun: צוּר rock
noun: יְשׁוּעָת salvation
suffix-pronoun: ִי me
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 27
- The phrase "the rock who saves me" (צוּר יְשׁוּעָתִי) is a three-part construct chain: (1) rock, (2) salvation, (3) me. YHWH is "the Rock of my salvation" (NLT, ESV, CSB) in the sense that he is a rock—i.e., a "mass of rock projecting and forming an elevation" (SDBH)—that provides salvation or protection for David. Cf. CEV: "the mighty rock where I am safe" (CEV); NET: "the protector who delivers me."
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v. 28
| Hebrew | Verse | English |
|---|---|---|
| אַף־אָ֭נִי בְּכ֣וֹר אֶתְּנֵ֑הוּ | v. 28a | What's more, I will make him the firstborn, |
| עֶ֝לְי֗וֹן לְמַלְכֵי־אָֽרֶץ׃ | v. 28b | the highest of the kings of the earth. |
Preferred
SimpleGrammar
DiscourseUnit [v. 28]
Fragment
particle: אַף what's more
Fragment
Clause
Subject
pronoun: אָנִי I
Predicate
verb: אֶתְּנֵ will make
Object
suffix-pronoun: הוּ him
Complement
Apposition
noun: בְּכוֹר firstborn
Nominal
noun: עֶלְיוֹן highest
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ of
Object
ConstructChain <gloss="the kings of the earth">
noun: מַלְכֵי kings
noun: אָרֶץ earth
Notes
No Grammar notes to display for this diagram.
Note for v. 28
- The firstborn is "the main heir of estate and blessing" (SDBH), meaning here that the king will inherit YHWH's estate, i.e., the whole world (cf. Ps 2:7-8).
- As such, he will be "the highest king" (HALOT; cf. Deut 26:19; 28:1), sharing in a title that, elsewhere in the Psalter, belongs uniquely to YHWH: "Most High" (cf. Pss 7:18; 9:3; 18:14; 21:8; 46:5; 47:3; 50:14; 57:3; 73:11; 77:11; 78:17, 35, 56; 82:6; 83:19; 87:5; 91:1, 9; 92:2; 97:9; 107:11).
Note for v. 28
- The lamed preposition in the phrase לְמַלְכֵי־אָרֶץ indicates a general relationship between the word "highest" (עֶלְיוֹן) and the phrase "kings of earth" (מַלְכֵי־אָרֶץ), i.e., "the highest in relation to the kings of the earth" or "the highest of the kings of the earth" (ESV). This use of lamed is roughly equivalent to a construct-chain relationship (cf. Jenni 2000, 65-66).
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v. 29
| Hebrew | Verse | English |
|---|---|---|
| לְ֭עוֹלָ֗ם אֶשְׁמָר־ל֣וֹ חַסְדִּ֑י | v. 29a | I will keep my loyalty for him forever, |
| וּ֝בְרִיתִ֗י נֶאֱמֶ֥נֶת לֽוֹ׃ | v. 29b | and my covenant will be enduring for him. |
Preferred
SimpleGrammar
DiscourseUnit [v. 29]
Fragment
ClauseCluster
Clause
Predicate
verb: אֶשְׁמָר I will keep
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ him
Object
ConstructChain <gloss="my loyalty">
noun: חַסְדּ loyalty
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="my covenant">
noun: בְרִית covenant
suffix-pronoun: ִי me
Predicate
verb: will be
Complement
verb-participle: נֶאֱמֶנֶת enduring
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ him
Notes
Note for v. 29
- There is an insignificant ketiv-qere issue in v. 29. The ketiv ("what is written," i.e., the consonants) reads אשמור, and the qere ("what is read," i.e., the vowels) reads אֶשְׁמָר. The distinction is only orthographic; the morphology is the same in either case (1cs yiqtol).
Note for v. 29
- The lamed preposition in the first לוֹ is the so-called "dative lamed", common with the verb שׁמר and its synonyms (Jenni 2000, rubric 2721). It indicates the one for whom covenant loyalty is "kept," the beneficiary of the act of "keeping" (e.g., Deut 7:9—שֹׁמֵ֧ר הַבְּרִ֣ית וְהַחֶ֗סֶד לְאֹהֲבָ֛יו; I Kgs 3:6—וַתִּשְׁמָר־ל֗וֹ אֶת־הַחֶ֤סֶד). ESV: "I will keep for him."
- The second לוֹ has a slightly different nuance, referring to the one who experiences the enduring state of YHWH's covenant (Jenni 2000, rubric 4365). ESV: "will stand firm for him" (cf. ZÜR: für ihn). Translations that render the lamed phrase as "my covenant with him" (NIV, NLT, CSB, NET, cf. HFA, NGÜ, EÜ) accurately convey the sense of the clause but not the precise sense of the lamed. It does not modify "covenant" but is adverbial, modifying the predicate and indicating the experiencer of the state described.
Note for v. 29
Most translations render נֶאֱמֶנֶת as future tense: "will stand firm" (ESV, cf. KJV, NIV, NLT, NJPS, LUT, HFA, NGÜ, ELB; so Symmachus [πιστωθήσεται αὐτῶ̣]). Others have a present-tense: "is secure" (NET, cf. EÜ, GNB, ZÜR; so LXX [πιστή]). The former interpretation seems to make the most sense in the context, while the latter best respects the participle form. We can take the best from both interpretations by reading the participle as a present-tense predicate complement ("enduring") and assuming a elided future-tense copula ("will be"). So Jerome: fidele...erit.
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v. 30
| Hebrew | Verse | English |
|---|---|---|
| וְשַׂמְתִּ֣י לָעַ֣ד זַרְע֑וֹ | v. 30a | I will establish his descendants forever |
| וְ֝כִסְא֗וֹ כִּימֵ֥י שָׁמָֽיִם׃ | v. 30b | and his throne as long as the sky endures. |
Preferred
SimpleGrammar
DiscourseUnit [v. 30]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: שַׂמְתִּי I will establish
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לָ for
Object
noun: עַד forever
Object
ConstructChain <gloss="his descendants">
noun: זַרְע offspring >> descendants
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: שַׂמְתִּי I will establish <status="elided">
Object
ConstructChain <gloss="his throne">
noun: כִסְא throne
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase <gloss="as long as the sky endures">
Preposition
preposition: כִּ like
Object
ConstructChain
noun: ימֵי days
noun: שָׁמָיִם sky
Notes
Note for v. 30
- The clause in v. 30a seems incomplete: "I will make/put his offspring forever." There are three ways to resolve the difficulty.
- Assume some kind of elision. E.g., KJV: "His seed also will I make to endure for ever;" Radak: "I will put his offspring in power forever" (במלכות אשים זרעו לעד).
- Interpret לָעַד not as an adverbial but as the predicate complement of the שִׂים construction: "I will make his offspring perpetual." Cf. Jerome: et ponam perpetuum semen eius; Symmachus: καὶ ποιήσω διηνεκὲς τὸ σπέρμα αὐτοῦ. (See v. 30 alternative diagram.)
- Interpret the verb שִׂים to mean "establish." E.g., "I will establish his offspring forever" (ESV, cf. NIV, ELB, GNB, ZÜR; so BDB, DCH; cf. Exod 15:25; Deut 12:5; Josh 24:25; Isa 44:7; Ps 104:9; see esp. 2 Sam 23:5—בְרִ֨ית עֹולָ֜ם שָׂ֣ם לִ֗י; see v. 30 preferred diagram). This last option is the most likely. It does not require any elision, and it allows us to interpret לָעַד according to its normal sense and שִׂים according to a fairly well-attested sense. Note also the parallel clause in v. 5: "I will establish his offspring" (אָכִין זַרְעֶךָ).
- Another option worth mentioning is that לָעַד might be revocalized to לְעֵד: "I will make his offspring a witness," anticipating the "witness" language in v. 38b (see v. 30 alternative diagram).
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Alternative
SimpleGrammar
Fragment <status="alternative">
Clause
Predicate
verb: שַׂמְתִּי I will make
Object
ConstructChain
noun: זַרְע offspring >> dynasty
suffix-pronoun: וֹ him
SecondObject
Adjectival
PrepositionalPhrase
Preposition
preposition: לָ into
Object
noun: עַד perpetuity
Adjectival <status="alternative">
PrepositionalPhrase
Preposition
preposition: לְ into
Object
noun: עֵד a witness <status="alternative revocalization">
vv. 31-33
| Hebrew | Verse | English |
|---|---|---|
| אִם־יַֽעַזְב֣וּ בָ֭נָיו תּוֹרָתִ֑י | v. 31a | If his descendants reject my instruction |
| וּ֝בְמִשְׁפָּטַ֗י לֹ֣א יֵלֵכֽוּן׃ | v. 31b | and do not walk according to my rules; |
| אִם־חֻקֹּתַ֥י יְחַלֵּ֑לוּ | v. 32a | if they dishonor my decrees |
| וּ֝מִצְוֺתַ֗י לֹ֣א יִשְׁמֹֽרוּ׃ | v. 32b | and do not keep my commands, |
| וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם | v. 33a | then I will punish their rebellion with a rod |
| וּבִנְגָעִ֥ים עֲוֺנָֽם׃ | v. 33b | and their iniquity with wounds. |
Preferred
SimpleGrammar
DiscourseUnit [vv. 31-33]
Fragment
particle: וּ and
Fragment
ClauseCluster
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish
Object
ConstructChain <gloss="their rebellion">
noun: פִּשְׁע rebellion
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ with
Object
noun: שֵׁבֶט a rod
Conjunction
conjunction: וּ and
Clause
Predicate
verb: פָקַדְתִּי I will take notice of >> I will punish <status="elided">
Object
ConstructChain <gloss="their iniquity">
noun: עֲוֺנ iniquity
suffix-pronoun: ָם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ with
Object
noun: נְגָעִים wounds
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Subject
ConstructChain <gloss="his descendants">
noun: בָנָי sons >> descendants
suffix-pronoun: ו him
Predicate
verb: יַעַזְבוּ reject
Object
ConstructChain <gloss="my instruction">
noun: תּוֹרָת instruction
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יֵלֵכוּן walk
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in >> according to
Object
ConstructChain <gloss="my rules">
noun: מִשְׁפָּט rules
suffix-pronoun: ַי me
SubordinateClause
Conjunction
conjunction: אִם if
ClauseCluster
Clause
Predicate
verb: יְחַלֵּלוּ they profane >> they dishonor
Object
ConstructChain <gloss="my decrees">
noun: חֻקֹּת decrees
suffix-pronoun: ַי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יִשְׁמֹרוּ keep
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my commands">
noun: מִצְוֺת commands
suffix-pronoun: ַי me
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 31
- To "walk in" (בְּ) someone's rules is to "walk according to" (בְּ) those rules (cf. Ps 1:1). ESV: "If his children... do not walk according to my rules" (cf. GNT).
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 34
| Hebrew | Verse | English |
|---|---|---|
| וְ֭חַסְדִּי לֹֽא־אָפִ֣יר מֵֽעִמּ֑וֹ | v. 34a | But I will not annul my loyalty from being with him, |
| וְלֹֽא־אֲ֝שַׁקֵּ֗ר בֶּאֱמוּנָתִֽי׃ | v. 34b | and I will not deal falsely with my reliability. |
Preferred
SimpleGrammar
DiscourseUnit [v. 34]
Fragment
particle: וְ but
Fragment
ClauseCluster
Clause
Predicate
verb: אָפִיר I will annul
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my loyalty">
noun: חַסְדּ loyalty
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵעִמּ from being with
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: אֲשַׁקֵּר I will break faith
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בֶּ with
Object
ConstructChain <gloss="my reliability">
noun: אֱמוּנָת reliability
suffix-pronoun: ִי me
Notes
No Grammar notes to display for this diagram.
Note for v. 34
- "Loyalty" and "faithfulness" are metonymies for "covenant" (cf. "covenant" in v. 35a). In Lev 26:44, for example, the object of the verb "annul" (הָפֵר) is "covenant," and in Ps 44:18, the object of the verb "deal falsely" (שִׁקַּרְנוּ) is also "covenant."
Note for v. 34
- On the prepositional phrase "from [being] with him" (מֵעִמּוֹ), cf. v. 25, where YHWH promised that his loyalty would always be "with him" (עִמּוֹ).
- The bet preposition in the phrase בֶּאֱמוּנָתִי is a bet of "social contact" (Jenni 1992, rubric 263). With the verb שׁקר (piel), it can indicate the person or thing with whom/which someone deals falsely (cf. Ps 44:18—וְלֹֽא־שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ)
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 35
| Hebrew | Verse | English |
|---|---|---|
| לֹא־אֲחַלֵּ֥ל בְּרִיתִ֑י | v. 35a | I will not dishonor my covenant |
| וּמוֹצָ֥א שְׂ֝פָתַ֗י לֹ֣א אֲשַׁנֶּֽה׃ | v. 35b | or change what has come from my lips. |
Preferred
SimpleGrammar
DiscourseUnit [v. 35]
Fragment
ClauseCluster
Clause
Predicate
verb: אֲחַלֵּל I will profane >> I will dishonor
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my covenant">
noun: בְּרִית covenant
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: אֲשַׁנֶּה I will change
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="what has come from my lips">
noun: מוֹצָא what comes from
noun: שְׂפָת lip
suffix-pronoun: ַי me
vv. 36-38
| Hebrew | Verse | English |
|---|---|---|
| אַ֭חַת נִשְׁבַּ֣עְתִּי בְקָדְשִׁ֑י | v. 36a | Once and for all I swear an oath by my holiness: ' |
| אִֽם־לְדָוִ֥ד אֲכַזֵּֽב׃ | v. 36b | I will not lie to David. |
| זַ֭רְעוֹ לְעוֹלָ֣ם יִהְיֶ֑ה | v. 37a | His descendants will be forever, |
| וְכִסְא֖וֹ כַשֶּׁ֣מֶשׁ נֶגְדִּֽי׃ | v. 37b | and his throne [will be] like the sun before me. |
| כְּ֭יָרֵחַ יִכּ֣וֹן עוֹלָ֑ם | v. 38a | Like the moon it will be established forever, |
| וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן סֶֽלָה׃ | v. 38b | and [like] the witness in heaven [it will be] enduring.'" Selah. |
Preferred
SimpleGrammar
DiscourseUnit [vv. 36-38]
Fragment
Clause
Predicate
verb: נִשְׁבַּעְתִּי I swore an oath
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ by
Object
ConstructChain <gloss="my holiness">
noun: קָדְשׁ holiness
suffix-pronoun: ִי me
Adverbial
Nominal
adjective: אַחַת once and for all
Object
ClauseCluster
Clause
SubordinateClause
Conjunction
conjunction: אִם if
Clause
Predicate
verb: אֲכַזֵּב I lie
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: דָוִד David
Clause
Subject
ConstructChain <gloss="his dynasty">
noun: זַרְע offspring >> dynasty
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="his kingdom">
noun: כִסְא throne >> kingdom
suffix-pronoun: וֹ him
Predicate
verb: יִהְיֶה will be <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: נֶגְדּ before
Object
suffix-pronoun: ִי me
Complement
PrepositionalPhrase
Preposition
preposition: כַ like
Object
noun: שֶּׁמֶשׁ sun
article: הַ the <status="elided">
Clause
Predicate
verb: יִכּוֹן it will be established
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: יָרֵחַ moon
Adverbial
Nominal
noun: עוֹלָם forever
Conjunction
conjunction: וְ and
Clause
Predicate
verb: it will be
Complement
verb-participle: נֶאֱמָן enduring
Adverbial <gloss="like the witness">
Nominal
noun: עֵד witness
Adjectival
PrepositionalPhrase <gloss="in heaven">
Preposition
preposition: בַּ in
Object
noun: שַּׁחַק heaven
article: הַ the
Fragment
particle: סֶלָה selah
Notes
Note for v. 36
- The word אַחַת functions adverbially: "once [and for all]" (KJV, NIV, ESV, NET, CEV, GNT, so LXX: ἅπαξ; see also 2 Kgs 6:10; cf. IBHS §15.2.1f)
Note for v. 36
- Verse 36b is, literally, "If I lie to David..." The apodosis is implied, as is normal in Hebrew oaths (cf. BHRG §45): "If I lie to David (then may I be cursed)" >> "I will not lie to David."
Note for v. 38
- For a discussion of the textual and grammatical issues in v. 38, see The Text and Meaning of Psalm89:38b.
No Lexical notes to display for this diagram.
Note for v. 36
- The bet preposition in the phrase בְקָדְשִׁי could be a bet of mode, indicating the attribute according to which YHWH swears: "in my holiness" (NLT). More likely, however, his "holiness" is the thing that YHWH swears by: "by my holiness" (NIV, ESV, GNT, NET, cf. LUT, NGÜ, EÜ, ZÜR; so Jenni 1992, rubric 1937; cf. Amos 4:2—נִשְׁבַּ֨ע אֲדֹנָ֤י יְהוִה֙ בְּקָדְשֹׁ֔ו; cf. Jer 51:14—נִשְׁבַּ֛ע יְהוָ֥ה צְבָאֹ֖ות בְּנַפְשֹׁ֑ו; Gen 22:16—בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהוָ֑ה). Whereas humans swear by YHWH's name (e.g., Josh 9:18), YHWH swears by his own name, or, in this case, by his own holiness.
Note for vv. 36-38
In the context, the verb "I swear" in v. 36 is probably a performative: "I hereby swear." YHWH seals all of the promises in vv. 22–35 with an oath. On performative qatal, see BHRG §19.2.3; Andrason 2012, §3.
No Textual notes to display for this diagram.
v. 39
| Hebrew | Verse | English |
|---|---|---|
| וְאַתָּ֣ה זָ֭נַחְתָּ וַתִּמְאָ֑ס | v. 39a | But you have rejected and refused! |
| הִ֝תְעַבַּ֗רְתָּ עִם־מְשִׁיחֶֽךָ׃ | v. 39b | You have become furious with your anointed one. |
Preferred
SimpleGrammar
DiscourseUnit [v. 39]
Fragment
particle: וְ but
Fragment
ClauseCluster
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: זָנַחְתָּ have rejected
Conjunction
conjunction: וַ and
Clause
Predicate
verb: תִּמְאָס refused
Fragment
Clause
Predicate
verb: הִתְעַבַּרְתָּ you have become furious
Adverbial
PrepositionalPhrase
Preposition
preposition: עִם with
Object
ConstructChain <gloss="your anointed one">
noun: מְשִׁיחֶ anointed one
suffix-pronoun: ךָ you
Notes
No Grammar notes to display for this diagram.
Note for v. 39
- The verb הִתְעַבַּרְתָּ is a relatively rare word for anger: "state in which deities experience deep anger" (SDBH; cf. Ps 78:21, 59, 62; cf. the noun עֶבְרָה). "Within the wider OT word field 'anger, wrath,' as covered by several other terms as well (ʾap̱, ḥēmâ, ḥārôn, zaʿam, zaʿap̱, qeṣep̱, kaʿas), ʿeḇrâ probably evokes specifically the element of unbridled emotion within anger as manifested in corresponding actions" (TDOT). Hence the gloss: "become furious."
No Phrase-level notes to display for this diagram.
Note for v. 39
This section (vv. 39-46) is dominated by qatal verbs. They are glossed as present perfects because, although they refer to past events, the focus is on their present significance.
No Textual notes to display for this diagram.
v. 40
| Hebrew | Verse | English |
|---|---|---|
| נֵ֭אַרְתָּה בְּרִ֣ית עַבְדֶּ֑ךָ | v. 40a | You have renounced the covenant with your servant. |
| חִלַּ֖לְתָּ לָאָ֣רֶץ נִזְרֽוֹ׃ | v. 40b | You have thrown his crown down to the ground as something profane. |
Preferred
SimpleGrammar
DiscourseUnit [v. 40]
Fragment
Clause
Predicate
verb: נֵאַרְתָּה you have renounced
Object
ConstructChain <gloss="the covenant with your servant">
noun: בְּרִית covenant
noun: עַבְדֶּ servant
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: חִלַּלְתָּ you have thrown as something profane
Object
ConstructChain <gloss="his crown">
noun: נִזְר crown
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase <gloss="down to the ground">
Preposition
preposition: לָ towards
Object
noun: אָרֶץ earth
article: הָ the <status="elided">
Notes
Note for v. 40
- Note the unusual long spelling of נֵאַרְתָּה (instead of נֵאַרְתָּ) (cf. JM §121f, who notes that the long form occurs "sporadically for no apparent reason").
Note for v. 40
- "repudiate" (so HALOT; cf. Lam 2:7 [also collocated with זנח]). Cf. LXX: "you renounced (κατέστρεψας) the covenant" (trans. NETS).
Note for v. 40
- The construct chain בְּרִית עַבְדֶּךָ ("the covenant of your servant") is probably elliptical for בְּרִיתְךָ אֶת־עַבְדֶּךָ ("your covenant with your servant") (e.g., Jer 33:21 בְּרִיתִי … אֶת־דָּוִד עַבְדִּי; cf. בְּרִית אֲבֹתֶיךָ in Deut 4:31; cf. Targum: קיים דעם עבדך).
Note for v. 40
- The phrase לָאָרֶץ, which occurs in v. 40 and v. 45, means "down to the ground" (HALOT; cf. Pss 7:6; 143:3; esp. Ps 74:7—לָ֝אָ֗רֶץ חִלְּל֥וּ מִֽשְׁכַּן־שְׁמֶֽךָ). In v. 40, it implies some verb of motion. Some translations add a verb of motion in addition to the abstract verb "profaned" (חלל). See e.g., KJV: "thou hast profaned his crown by casting it to the ground" (KJV). So Radak: חללת אותו והפלת אותו לארץ. But it is also possible that motion is implied in the verb "profane" itself. See e.g., Ezek 28:16—"I cast you as a profane thing (וָאֶחַלֶּלְךָ) from the mountain of God (מֵהַר אֱלֹהִים)" (NRSV).
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 41
| Hebrew | Verse | English |
|---|---|---|
| פָּרַ֥צְתָּ כָל־גְּדֵרֹתָ֑יו | v. 41a | You have breached all of his walls. |
| שַׂ֖מְתָּ מִבְצָרָ֣יו מְחִתָּה׃ | v. 41b | You have made his strongholds a ruin. |
Preferred
SimpleGrammar
DiscourseUnit [v. 41]
Fragment
Clause
Predicate
verb: פָּרַצְתָּ you have breached
Object
ConstructChain <gloss="all of his walls">
Nominal
noun: גְּדֵרֹתָי walls
quantifier: כָל all
suffix-pronoun: ו him
Fragment
Clause
Predicate
verb: שַׂמְתָּ you have made
Object
ConstructChain <gloss="his strongholds">
noun: מִבְצָרָי strongholds
suffix-pronoun: ו him
SecondObject
noun: מְחִתָּה a ruin
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 41
- The phrases "his walls" and "his strongholds" could be short for "the walls/strongholds that he built" (so Rashi: שבנה בירושלם; Ibn Ezra: החומות שבנה; Ho'il Moshe: הוא עשה לו גדרים ומבצרים) or "the walls/strongholds that protect him", or perhaps both.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 42
| Hebrew | Verse | English |
|---|---|---|
| שַׁ֭סֻּהוּ כָּל־עֹ֣בְרֵי דָ֑רֶךְ | v. 42a | All who pass by have plundered him. |
| הָיָ֥ה חֶ֝רְפָּ֗ה לִשְׁכֵנָֽיו׃ | v. 42b | He has become an object of scorn to his neighbors. |
Preferred
SimpleGrammar
DiscourseUnit [v. 42]
Fragment
Clause
Subject
ConstructChain <gloss="all who pass by">
Nominal
verb-participle: עֹבְרֵי those who pass by
quantifier: כָּל all
noun: דָרֶךְ way
Predicate
verb: שַׁסֻּ have plundered
Object
suffix-pronoun: הוּ him
Fragment
Clause
Predicate
verb: הָיָה he has become
Complement
noun: חֶרְפָּה an object of scorn
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ to
Object
ConstructChain <gloss="his neighbors">
Nominal
adjective: שְׁכֵנָי neighbors
suffix-pronoun: ו him
Notes
No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
Note for v. 42
- The lamed preposition in the phrase "to his neighbors" (לִשְׁכֵנָיו) means that the predication "he has become an object of scorn" is true insofar as his neighbors are concerned (Jenni 2000, rubric 4623); i.e., with respect to his neighbors, he has become an object of scorn. Practically, this means that "all his neighbors laugh at him" (GNT).
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 43
| Hebrew | Verse | English |
|---|---|---|
| הֲ֭רִימוֹתָ יְמִ֣ין צָרָ֑יו | v. 43a | You have exalted the right hand of his adversaries. |
| הִ֝שְׂמַ֗חְתָּ כָּל־אוֹיְבָֽיו׃ | v. 43b | You have caused all of his enemies to rejoice. |
Preferred
SimpleGrammar
DiscourseUnit [v. 43]
Fragment
Clause
Predicate
verb: הֲרִימוֹתָ you have exalted
Object
ConstructChain <gloss="the right hand of his adversaries">
noun: יְמִין right hand
noun: צָרָי adversaries
suffix-pronoun: ו him
Fragment
Clause
Predicate
verb: הִשְׂמַחְתָּ you have caused to rejoice
Object
ConstructChain <gloss="all of his enemies">
Nominal
noun: אוֹיְבָי enemies
quantifier: כָּל all
suffix-pronoun: ו him
v. 44
| Hebrew | Verse | English |
|---|---|---|
| אַף־תָּ֭שִׁיב צ֣וּר חַרְבּ֑וֹ | v. 44a | What's worse, you turn back his sharp sword, |
| וְלֹ֥א הֲ֝קֵימֹת֗וֹ בַּמִּלְחָמָֽה׃ | v. 44b | and you did not help him up in the battle. |
Preferred
SimpleGrammar
DiscourseUnit [v. 44]
Fragment
particle: אַף what's worse
Fragment
ClauseCluster
Clause
Predicate
verb: תָּשִׁיב you turn back
Object
ConstructChain <gloss="his sharp sword">
noun: צוּר flint >> sharpness
noun: חַרְבּ sword
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: הֲקֵימֹת you have not helped up
Object
suffix-pronoun: וֹ him
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
noun: מִּלְחָמָה battle
article: הָ the <status="elided">
Notes
Note for v. 44
- The word צוּר in v. 44, which usually means "rock" (i.e., a large rocky hill or cliff) is difficult to understand in the context—what is the meaning of this word and what is its syntactic function? There are four main options:
- Interpret the phrase צוּר חַרְבּוֹ as a construct chain: "the flint of his sword >> the sharpness of his sword >> his sharp sword" (see v. 44 preferred diagram). According to this view, the word צוּר is not understood as "large rocky hill" or "cliff" but as a by-form of the word צֹר ("stone" or "flint"). This by-form occurs also in Josh 5:3 (חַרְבוֹת צֻרִים, "flint knives," NIV) and perhaps also in Job 22:24 (וּבְצוּר נְחָלִים, "[small] stones in the wadis," CSB). So Rashi, Radak, and Ibn Ezra, all of whom paraphrase the construction as חידוד חרבו ("the sharpness of his sword") and connect it to the form in Josh 5:3. See also Targum: "you have also turned back his sharp sword" (Stec 2004, 170, תתיב לאחורא סייפיה חריפא). All of the ancient versions likewise interpreted the phrase as a construct chain, though they ascribe various meanings to צוּר. E.g., LXX: "you turned away the help of his sword (τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ)" (LXX, trans. NETS); Symmachus: "the strength of his sword" (τὴν στερρότητα τῆς μαχαίρας αὐτοῦ); Quinta: "the strength of his sword" (τὴν στερρότητα τῆς ῥομφαίας αὐτοῦ); Peshitta: "you have turned back the help of his sword (ܥܘܕܪܢܐ ܕܣܦܣܝܪܗ)" (Taylor 2020, 370-1); Jerome (iuxta Hebr.): "you have turned away the strength of his sword" (avertisti robur gladii eius). This option seems the most plausible.
- Revocalize צוּר as צֹר/צוֹר and interpret the phrase צוֹר חַרְבּוֹ as a construct chain: "flint of his sword >> the sharpness of his sword >> his sharp sword" (DCH, HALOT; Gesenius 2013, 1136; see v. 44 alternative 1 diagram,). The end-result of this interpretation is the same as the previous interpretation. Most modern translations either reflect this option or the previous option—it is usually impossible to tell which one a modern translation reflects. E.g., "the edge of his sword" (NRSV, cf. KJV, ESV, NIV), "the blade of his sword" (NJPS), "the power of his sword" (LUT), "his sharp sword" (ZÜR). It seems better to interpret צוּר as a by-form of צֹר than to revocalize the text to צֹר/צוֹר, since all of our ancient witnesses appear to have vocalized the text as צוּר. The LXX translation τὴν βοήθειαν reflects צוּר, see Ps 19[18]:15. The second column of Origen's Hexapla also presents this vocalization: σουρ.
- Emend צוּר to מִצָּר ("from the adversary"): "You turn back his sword from the adversary" (NET; see v. 44 alternative 2 diagram). See NET note: "The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ, which was changed to תָּשִׁיב צָר חַרְבּוֹ by virtual haplography (confusion of bet/mem is well-attested) with צָר (“adversary”) then being misinterpreted as צוּר in the later tradition." This view makes sense, but there is no manuscript evidence to support it.
- Interpret צוּר as a vocative: "You, O Rock, turn back his sword" (Irvine 2019; see v. 44 alternative 3 diagram). But this is an awkward way of reading the text, and it is not reflected in any of the ancient or modern translations we consulted. When the psalmist addresses God elsewhere as צוּר, there is a pronominal suffix (e.g., "my rock") (e.g., Ps 19:15; perhaps the closest parallel to the interpretation proposed here is Deut 32:4: הַצּוּר֙ תָּמִ֣ים פָּעֳל֔וֹ). Also, the psalmist usually calls God his "rock" when he is expressing trust and confidence in YHWH (see e.g., Ps 18:3, 32, 47; 19:15; etc.), which does not make sense in this instance.
Note for v. 44
- In v. 44b, most English translations give an abstract rendering of the verb: "help" (NLT), "support" (NIV), "sustain" (NET) (so also LXX trans. NETS: "support" [ἀντελάβου]). But the image here is more vivid and concrete; the verb הֲקֵימֹתוֹ in v. 44 probably means "help up (from the ground after he has fallen)" (cf. Eccl. 4:10; Jer 50:32; so Rashi: מליפול, Ibn Ezra: בנפלו). The verse gives us the image of the king lying in the dust of the battlefield (perhaps injured) with no one to help him up.
Note for v. 44
- In the Masoretic Text, the word "battle" appears to have the definite article: "in the battle" (בַּמִּלְחָמָה) (so e.g., KJV). The reference might be to the specific battle, inferrable from the preceding context, in which the king's walls and fortresses were destroyed (cf. v. 41). When the king fell in that battle, YHWH did not help him up. Most English translations, however, omit the article in their translation: "in battle" (NIV, NLT, ESV, NASB, CSB, GNT, NET, NJPS). Indeed, it is possible that בַּמִּלְחָמָה is not really definite at all. Sometimes, in the Masoretic Text, what appears to be the article in a prefixed prepositional phrase is not actually an article (cf. Huang 2015, 16-18, 136-137). In this case, however, the article makes sense, and it is confirmed by the Septuagint: "in the battle" (ἐν τῷ πολέμῳ).
Note for v. 44
The verb תָּשִׁיב (v. 44a) stands out as the only yiqtol within this section (vv. 39-46) (Note also the particle אַף which makes this line further stand out.) Most translations render it as a present perfect, just like the surrounding qatal verbs: "you have turned back" (cf. KJV, NIV, NLT, ESV, CEV, GNT, NEB, NJPS, LUT, HFA, ELB, EÜ, GNB, ZÜR; so LXX [ἀπέστρεψας]; cf. Aquila, Symmachus, and Quinta; Jerome iuxta Hebr. [avertisti]). A minority of translations render it as a present-tense, habitual verb: "you turn back" (NET, NASB). The simple past tense interpretation makes sense in the context, but for this interpretation we might have expected either qatal (הֲשִׁיבוֹתָ) or a short yiqtol (תָּשֵׁב, cf. Ps 90:3), not long yiqtol (תָּשִׁיב). The NET offers a helpful explanation: "The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes." For this dramatic use of yiqtol to describe some event happening before your eyes, see e.g., Ps 2:4-5.
No Textual notes to display for this diagram.
Alternative 1
SimpleGrammar
DiscourseUnit [v. 44a alternative]
Fragment <status="alternative">
Clause
Predicate
verb: תָּשִׁיב you turn back
Object
ConstructChain
noun: צֹר flint <status="revocalization">
noun: חַרְבּ sword
suffix-pronoun: וֹ him
Alternative 2
SimpleGrammar
DiscourseUnit [v. 44a alternative 2]
Fragment <status="alternative">
Clause
Predicate
verb: תָּשִׁיב you turn back
Object
ConstructChain
noun: חַרְבּ sword
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from <status="alternative emendation">
Object
noun: צַּר adversary <status="alternative revocalization">
Alternative 3
SimpleGrammar
DiscourseUnit [v. 44a alternative 3]
Fragment <status="alternative">
Vocative
noun: צוּר Rock
Fragment <status="alternative">
Clause
Predicate
verb: תָּשִׁיב you turn back
Object
ConstructChain
noun: חַרְבּ sword
suffix-pronoun: וֹ him
v. 45
| Hebrew | Verse | English |
|---|---|---|
| הִשְׁבַּ֥תָּ מִטְּהָר֑וֹ | v. 45a | You have put an end to his splendor |
| וְ֝כִסְא֗וֹ לָאָ֥רֶץ מִגַּֽרְתָּה׃ | v. 45b | and hurled his throne down to the ground. |
Preferred
SimpleGrammar
DiscourseUnit [v. 45]
Fragment
ClauseCluster
Clause
Predicate
verb: הִשְׁבַּתָּ you have put an end to
Adverbial
PrepositionalPhrase <status="alternative">
Preposition
preposition: מִ from
Object
ConstructChain
noun: טְּהָר splendor
suffix-pronoun: וֹ him
Object
ConstructChain <gloss="his splendor">
noun: מִטְּהָר splendor
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Clause
Predicate
verb: מִגַּרְתָּה you have hurled
Object
ConstructChain <gloss="his kingdom">
noun: כִסְא throne >> kingdom
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase <gloss="down to the ground">
Preposition
preposition: לָ to
Object
noun: אָרֶץ earth
article: הָ the <status="elided">
Notes
Note for v. 45
- For the long spelling מִגַּרְתָּה (instead of מִגַּרְתָּ), see grammar note on v. 40.
Note for v. 45
- The form מִטְּהָרוֹ in v. 45 is difficult. (Some mss read מִטֳּהָרוֹ [see Barthélemy 2005, 628]; the Aleppo Codex agrees with Leningrad Codex in reading מִטְּהָרוֹ.) As the Masorah Parva notes ("ל"), the form only occurs here in the Bible. The dagesh in the tet (מִטְּהָרוֹ) makes it look like the initial mem is a min preposition ("from"). Indeed, this is how the Septuagint interpreted it: "you dismissed him from purification (ἀπὸ καθαρισμοῦ)" (trans. NETS). Other ancient versions, however, appear to have read the mem as part of the nominal form and not as a preposition (*מִטְהָר, "purity" or "splendor"). E.g., Jerome (iuxta Hebr.): "you made his cleanness come to an end" (quiescere fecisti munditiam eius) (cf. Symmachus: τὴν καθαρότητα αὐτοῦ; see also the vocalization in the second column of Origen's Hexapla: ματ ἀρω [=מַטְהָרוֹ; so also the Babylonian ms JTS 631]). As Radak explains, "the dagesh in tet (מִטְּהָרוֹ), like the dagesh in qof in מִקְּדָשׁ יְהוָה (see Exod 15:17), is [not a preposition, but is] for the beauty of the reading (ודגש טי״ת מטהרו כדגש קו״ף מקדש י״י לתפארת הקריאה)." Furthermore, the word מִטְהָר/מִטְּהָר does not mean "(ritual) purity" but "the splendor and glory of the kingdom that belonged to him" (Radak, זכותו והוד מלכות שהיה לו; cf. Rashi [זריחתו]). For this meaning of טהר, compare "...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a [Aramaic], cited in Jastrow 1926). So most modern translations: "You have brought his splendor to an end" (NJPS, cf. KJV, NIV, ESV, NET, REB, LUT, EÜ, GNB, ZÜR). Other translations emend the text to some form involving the word מַטֵּה ("staff" or "scepter"). E.g., "his glorious scepter" (GNT, perhaps from מַטֵּה הֹדוֹ [see BHS]); "the scepter from his hand" (NRSV, perhaps from מַטֵּה מִיָּדוֹ [so Baethgen 1904, 278–9]). There is no manuscript or versional support for these readings (cf. Barthélemy 2005, 628–31).
Note for v. 45
- The Hebrew verb מגר (piel) occurs only here in the OT (cf. Ezek 21:17—מְגוּרֵי אֶל־חֶרֶב). In Aramaic, it means "throw down" or "overthrow" (see CAL). E.g., Ezra 6:12: "May the God who has caused his name to dwell there overthrow (יְמַגַּר) any king or people who shall put out a hand to alter this" (ESV).
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v. 46
| Hebrew | Verse | English |
|---|---|---|
| הִ֭קְצַרְתָּ יְמֵ֣י עֲלוּמָ֑יו | v. 46a | You have cut short the days of his youth. |
| הֶֽעֱטִ֨יתָ עָלָ֖יו בּוּשָׁ֣ה סֶֽלָה׃ | v. 46b | You have covered him with shame. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 46]
Fragment
Clause
Predicate
verb: הִקְצַרְתָּ you have cut short
Object
ConstructChain <gloss="the days of his youth">
noun: יְמֵי days
noun: עֲלוּמָי youth
suffix-pronoun: ו him
Fragment
Clause
Predicate
verb: הֶעֱטִיתָ you have covered with
Object
noun: בּוּשָׁה shame
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלָי over
Object
suffix-pronoun: ו him
Fragment
particle: סֶלָה selah
v. 47
| Hebrew | Verse | English |
|---|---|---|
| עַד־מָ֣ה יְ֭הוָה תִּסָּתֵ֣ר לָנֶ֑צַח | v. 47a | How long, YHWH? Will you hide yourself forever? |
| תִּבְעַ֖ר כְּמוֹ־אֵ֣שׁ חֲמָתֶֽךָ׃ | v. 47b | Will your wrath rage like a fire |
Preferred
SimpleGrammar
DiscourseUnit [v. 47]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
PrepositionalPhrase <gloss="how long?">
Preposition
preposition: עַד until
Object
pronoun: מָה what?
Fragment
ClauseCluster
Clause
Predicate
verb: תִּסָּתֵר will you hide yourself
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
pronoun: נֶצַח ever
Clause
Subject
ConstructChain <gloss="your wrath">
noun: חֲמָתֶ wrath
suffix-pronoun: ךָ you
Predicate
verb: תִּבְעַר burn >> rage
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּמוֹ like
Object
pronoun: אֵשׁ fire
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: לָ for
Object
pronoun: נֶצַח ever
Notes
Note for v. 47
- Some translations interpret the second line as a complete clause without any constituent from the previous line being elided: "Shall thy wrath burn like fire?" (KJV, cf. CSB, NET, NJPS, ELB, ZÜR, EÜ). It makes more sense, however—and it is true to the nature of parallelism—that an adverbial from the first line be elided in the second line, either "how long?" (so NIV, NLT, ESV, NRSV, REB, NGÜ, GNB) or "forever" (see e.g., Stec 2004, 170): "will your wrath burn like fire [forever]?"
Note for v. 47
- The first line of v. 47 consists of two questions. The first one is a sentence fragment, and the second one is a complete clause: "How long, LORD? Will you hide yourself forever?" (NIV, ESV, cf. EÜ, GNB, ZÜR). Cf. Ps 13:2—עַד־אָ֣נָה יְ֭הוָה תִּשְׁכָּחֵ֣נִי נֶ֑צַח
No Lexical notes to display for this diagram.
Note for v. 47
- The phrase עַד מָה (literally: "until what?") "inquires about the duration of a state of affairs or events: how long?" (BHRG §42.3.7; cf. Pss 4:3; 79:5).
No Verbal notes to display for this diagram.
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v. 48
| Hebrew | Verse | English |
|---|---|---|
| זְכָר־אֲדֹנָי מֶה־חָ֑לֶד | v. 48a | Remember, Lord, what a lifespan |
| עַל־מַה־שָּׁ֝֗וְא בָּרָ֥אתָ כָל־בְּנֵי־אָדָֽם׃ | v. 48b | for what futility you created all people! |
Preferred
SimpleGrammar
DiscourseUnit [v. 48]
Fragment
Vocative
noun: אֲדֹנָי Lord <status="emendation">
Fragment
ClauseCluster
Clause
Predicate
verb: זְכָר remember
Object
Clause
Subject
pronoun: מֶה what
Predicate
verb: is
Complement
ConstructChain
Nominal
noun: חָלֶד lifespan
Clause
Predicate
verb: זְכָר remember <status="elided">
Object
Clause
Predicate
verb: בָּרָאתָ you created
Object
ConstructChain <gloss="all people">
Nominal
noun: בְּנֵי sons
quantifier: כָל all
noun: אָדָם human
Adverbial
PrepositionalPhrase
Preposition <gloss="for what futility">
preposition: עַל to >> for
Object
noun: שָּׁוְא futility
Adjectival
adverb: מַה what
Notes
Note for v. 48
- Some translations read the b-line as an exclamation: "For what futility you have created all humanity!" (NIV, cf. ESV). Others read it as a question: "Have you created everyone for nothing?" (CSB, cf. NET). Others think that the verb "remember" is elided in the b-line: "Remember how short my life is, how empty and futile this human existence!" (NLT, cf. LUT, ZÜR; so Sforno). This last view results in the best sense and is true to the nature of parallelism.
- "In v. 48b על מה does not belong together ('why have you created for nothing?'), but rather מה שׁוא (cf. Ps 30:10; Job 26:14)" (Baethgen 1904, 279).
No Lexical notes to display for this diagram.
Note for v. 48
- The preposition עַל here has the sense of "for" or "for the sake of" (so NIV, ESV; Mena 2012, 96-97; cf. Ps 22:19). This sense of עַל is an extension of the direction "to" sense (Mena 2012, 96-97).
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No Textual notes to display for this diagram.
Alternative 1
SimpleGrammar
DiscourseUnit [v. 48 alternative 1]
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: זְכָר remember
Object
Clause
Subject
pronoun: מֶה what
Predicate
verb: is
Complement
ConstructChain
Nominal
noun: חָלֶד lifespan
Apposition
suffix-pronoun: ִי me <status="elided">
pronoun: אֲנִי I
Adverbial <status="alternative">
Alternative 2
SimpleGrammar
DiscourseUnit [v. 48 alternative 2]
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: זְכָר remember
Object <status="alternative">
pronoun: אֲנִי me
Fragment <status="alternative">
Clause
Subject
noun: חָלֶד lifespan
Predicate
Complement
adjective: מֶה what
Alternative 3
SimpleGrammar
DiscourseUnit [v. 48 alternative 3]
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: זְכָר remember
Object
Clause
Subject
pronoun: אֲנִי I
Predicate
verb: am
Complement
PrepositionalPhrase
Preposition
preposition: מֵ from <status="alternative revocalization">
Object
noun: חָלֶד world
Alternative 4
SimpleGrammar
DiscourseUnit [v. 48 alternative 4]
Fragment <status="alternative">
Vocative
noun: אֲדֹנָי Lord <status="emendation">
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: זְכָר remember
Object <status="alternative">
Clause
Subject
pronoun: אָנִי I <status="revocalization">
Predicate
verb-participle: חָדֵל am transient <status="alternative emendation">
Adverbial
adverb: מֶה how
v. 49
| Hebrew | Verse | English |
|---|---|---|
| מִ֤י גֶ֣בֶר יִֽ֭חְיֶה וְלֹ֣א יִרְאֶה־מָּ֑וֶת | v. 49a | What person can live and not see death, |
| יְמַלֵּ֨ט נַפְשׁ֖וֹ מִיַּד־שְׁא֣וֹל סֶֽלָה׃ | v. 49b | can rescue his life from the power of Sheol? Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 49]
Fragment
Clause
Subject
pronoun: מִי who?
Predicate
verb: is
Complement
Nominal
noun: גֶבֶר man
RelativeClause
RelativeParticle
particle: who <status="elided">
ClauseCluster
Clause
Predicate
verb: יִחְיֶה can live
Conjunction
conjunction: וְ and
Clause
Predicate
verb: יִרְאֶה see
Object
noun: מָּוֶת death
Adverbial
adverb: לֹא not
RelativeClause
RelativeParticle
particle: who <status="elided">
Clause
Predicate
verb: יְמַלֵּט can rescue
Object
ConstructChain <gloss="his life">
noun: נַפְשׁ life
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain <gloss="the power of Sheol">
noun: יַּד hand >> power
noun: שְׁאוֹל Sheol
Fragment
particle: סֶלָה selah
Notes
Note for v. 49
- The main clause in v. 49 is "who is the man...?" followed by a series of unmarked relative clauses: "who is the man [who] lives and does not see death, [who] can rescue himself from the power of Sheol?" (cf. Pss 34:13; 112:1) Alternatively, it is possible that the interrogative pronoun "who" (מִי) functions adjectivally: "what man can live...?" (so JM §144d)
Note for v. 49
- The word נֶפֶשׁ could be a reflexive: "Who can save himself...?" (CSB). Or it could refer to the person's "soul" or "life:" "No man can... deliver his life" (NET). Witthoff notes that "נֶפֶש is used to refer to LIFE in contexts of rescue, deliverance, and redemption" (2021, 165; see e.g., with מלט in Gen 19:17; 2 Sam 19:6; Pss 116:4; 124:7; etc.).
Note for v. 49
- On the phrase "from the power of Sheol" (מִיַּד־שְׁאוֹל), lit. "from the hand of Sheol," cf. Hos. 13:14 (מִיַּד שְׁאֹול אֶפְדֵּם).
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v. 50
| Hebrew | Verse | English |
|---|---|---|
| אַיֵּ֤ה ׀ חֲסָדֶ֖יךָ הָרִאשֹׁנִ֥ים ׀ אֲדֹנָ֑י | v. 50a | Where are your former acts of loyalty, Lord, |
| נִשְׁבַּ֥עְתָּ לְ֝דָוִ֗ד בֶּאֱמוּנָתֶֽךָ׃ | v. 50b | which you swore to David in your reliability? |
Preferred
SimpleGrammar
DiscourseUnit [v. 50]
Fragment
Vocative
noun: אֲדֹנָי Lord
Fragment
Clause
Subject
ConstructChain <gloss="your former acts of loyalty which you swore">
Nominal
noun: חֲסָדֶי acts of loyalty
Adjectival
adjective: רִאשֹׁנִים former
article: הָ the
RelativeClause
RelativeParticle
particle: which <status="elided">
Clause
Predicate
verb: נִשְׁבַּעְתָּ you swore
Adverbial
PrepositionalPhrase <gloss="to David">
Preposition
preposition: לְ to
Object
noun: דָוִד David
Adverbial
PrepositionalPhrase <gloss="in your reliability">
Preposition
preposition: בֶּ in
Object
ConstructChain
noun: אֱמוּנָתֶ reliability
suffix-pronoun: ךָ you
suffix-pronoun: ךָ you
Predicate
verb: are
Complement
Nominal
pronoun: אַיֵּה where?
Notes
Note for v. 50
- The b-line is an asyndetic relative clause: "which you swore to David in your faithfulness" (NJPS; cf. NRSV, NIV, REB, etc.; so also all the ancient versions—see, e.g., the LXX: ἃ ὤμοσας—"which you swore").
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v. 51
| Hebrew | Verse | English |
|---|---|---|
| זְכֹ֣ר אֲ֭דֹנָי חֶרְפַּ֣ת עֲבָדֶ֑יךָ | v. 51a | Remember, Lord, how your servants are scorned, |
| שְׂאֵתִ֥י בְ֝חֵיקִ֗י כָּל־רִבֵי מֵעַמִים׃ | v. 51b | how I carry in my bosom all the insults of the peoples! |
Preferred
SimpleGrammar
DiscourseUnit [v. 51]
Fragment
Vocative
noun: אֲדֹנָי Lord
Fragment
ClauseCluster
Clause
Predicate
verb: זְכֹר remember
Object
ConstructChain <gloss="the scorn of your servants >> how your servants are scorned">
Nominal
noun: חֶרְפַּת scorn
noun: עֲבָדֶי servants
noun: עַבְדֶּי servant <status="alternative revocalization">
suffix-pronoun: ךָ you
Clause
Predicate
verb: זְכֹר remember <status="elided">
Object
Clause
Predicate
ConstructChain <gloss="my carrying >> how I carry">
verb-infinitive: שְׂאֵת carrying
suffix-pronoun: ִי me
Object <status="alternative">
Nominal <gloss="all the many peoples">
noun: עַמִּים peoples
adjective: רַבִּים many
quantifier: כָּל all
Object
ConstructChain <gloss="all the insults from the peoples">
Nominal
noun: רִבֵי insults <status="revocalization">
quantifier: כָּל all
noun: מֵעַמִּים from the peoples <status="revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="my heart">
noun: חֵיק bosom >> heart
suffix-pronoun: ִי me
Notes
Note for v. 51
- The MT reads "your servants" (plural; cf. ESV, NLT, NET, NJPS; so LXX, Aquila, Symmachus, Quinta, Jerome [iuxta Hebr.]). Some translations read "your servant" (singular; cf. NRSV, NIV, GNT, REB; so Peshitta [ܕܥܒܕܟ]).
- For textual and grammatical issues in the second half of this verse, see The Text, Grammar, and Meaning of Psalm89:51b.
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v. 52
| Hebrew | Verse | English |
|---|---|---|
| אֲשֶׁ֤ר חֵרְפ֖וּ אוֹיְבֶ֥יךָ ׀ יְהוָ֑ה | v. 52a | [Remember] that your enemies have scorned, YHWH, |
| אֲשֶׁ֥ר חֵ֝רְפ֗וּ עִקְּב֥וֹת מְשִׁיחֶֽךָ׃ | v. 52b | that they have scorned the footsteps of your anointed one! |
Preferred
SimpleGrammar
DiscourseUnit [v. 52]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: זְכֹר remember <status="elided">
Object
ComplementClause
Conjunction
conjunction: אֲשֶׁר that
Clause
Subject
ConstructChain <gloss="your enemies">
noun: אוֹיְבֶי enemies
suffix-pronoun: ךָ you
Predicate
verb: חֵרְפוּ have scorned
Clause
Predicate
verb: זְכֹר remember <status="elided">
Object
ComplementClause
Conjunction
conjunction: אֲשֶׁר that
Clause
Predicate
verb: חֵרְפוּ they have scorned
Object
ConstructChain <gloss="the footsteps of your anointed one">
noun: עִקְּבוֹת footsteps
noun: מְשִׁיחֶ anointed one
suffix-pronoun: ךָ you
Notes
Note for v. 52
- The two relative particles (אֲשֶׁר) in v. 52 might have as their antecedent the phrase חֶרְפַּת עֲבָדֶיךָ. Cf. Ps 79:12—חֶרְפָּתָם אֲשֶׁר חֵרְפוּנִי. (Cf. LXX trans. NETS: "the reproach (τοῦ ὀνειδισμοῦ)... with which (οὗ) your enemies reproached, O Lord, with which (οὗ) they reproached..." See v. 52 alternative diagram and the similar discussion on the relative particle in v. 22). In this case, however, it seems more likely that the verb "remember" is elided and the two אֲשֶׁר particles are functioning as complementizers ("[remember] that..."), similar to כִּי (so e.g., Holmstedt 2016, 341; see v. 52 preferred diagram). Cf. Rabbi Sforno: ׳.זכור׳ מה ש׳חרפו אויביך. This use of אֲשֶׁר is common with verbs of perception (seeing, knowing, remembering). Compare e.g., Deut 1:31—רָאִ֔יתָ אֲשֶׁ֤ר נְשָׂאֲךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ. For an example with זכר, see Deut 25:17-18.
Note for v. 52
- The word glossed "footsteps" is "literally: heels; hence: = action by which humans put one foot before the other in order to move forward; ≈ used figuratively to denote someone's journey through life" (SDBH). Thus, "the footsteps of your anointed" (ESV) >> "every step of your anointed one" (NIV) >> "your anointed king wherever he goes" (NLT; cf. GNT).
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Alternative
SimpleGrammar
DiscourseUnit [v. 52 alternative]
Fragment
ConstructChain
Nominal
noun: חֶרְפַּת
RelativeClause
RelativeParticle
particle: אֲשֶׁר with which
Clause
Subject
ConstructChain
noun: אוֹיְבֶי enemies
suffix-pronoun: ךָ you
Predicate
verb: חֵרְפוּ have scorned
Adverbial <located="relative clause head">
RelativeClause
RelativeParticle
particle: אֲשֶׁר with which
Clause
Predicate
verb: חֵרְפוּ they have scorned
Object
ConstructChain
noun: עִקְּבוֹת footsteps
noun: מְשִׁיחֶ anointed one
suffix-pronoun: ךָ you
Adverbial <located="relative clause head">
noun: עֲבָדֶי servants
suffix-pronoun: ךָ you
v. 53
| Hebrew | Verse | English |
|---|---|---|
| בָּר֖וּךְ יְהוָ֥ה לְ֝עוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ | v. 53 | Blessed be YHWH forever! Amen and Amen. |
Preferred
SimpleGrammar
DiscourseUnit [v. 53]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: be
Complement
verb-participle: בָּרוּךְ blessed
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Fragment
noun: אָמֵן amen
Conjunction
conjunction: וְ and
noun: אָמֵן amen
Notes
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Note for v. 53
"A nominal clause can have optative force... in blessings and curses: Gen 9:26 בָּרוּךְ יְהוָה Yahweh be blessed!" (JM §163b).
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- ↑ Cook 2024, 216; cf. Gentry 1998.
- ↑ 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.
- ↑ 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.