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From Psalms: Layer by Layer
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v. 2 - Preferred
(Preferred, but not confirmed); edit diagram
DiscourseUnit [v. 2]
Fragment
Clause
Predicate
verb: אָשִׁירָה I will sing
Object
ConstructChain <gloss="YHWH's acts of loyalty">
noun: חַסְדֵי acts of loyalty
noun: יְהוָה YHWH
Adverbial
adverb: עוֹלָם forever
Fragment
Clause
Predicate
verb: אוֹדִיעַ I will make known
Object
ConstructChain <gloss="your reliability">
noun: אֱמוּנָתְ reliability
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain <gloss="my mouth">
noun: פ mouth
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase <gloss="for generations to come">
Preposition
preposition: לְ for
Object
noun: דֹר a generation
Conjunction
conjunction: וָ and
noun: דֹר a generation
{{Diagram/Display | Chapter=89|DiagramID=v-2-None }}
Grammar Notes
Note for v. 2
- There is a textual issue in the first line of the poem. Consider the differences between the ESV and the NRSV:
- "I will sing of the steadfast love of the Lord, forever" (ESV) (see v. 2 preferred diagram).
- "I will sing of your steadfast love, O Lord, forever" (NRSV, cf. NEB) (see v. 2 alternative diagram).
- The ESV follows the MT, which reads חַֽסְדֵ֣י יְ֭הוָה (a construct chain): "YHWH's acts of loyalty" (cf. Symmachus, Aquila, Jerome, Peshitta, Targum). Instead of חַסְדֵּי, the NRSV is reading חֲסָדֶיךָ (with a 2ms suffix), which requires interpreting יְהוָה as a vocative. The NRSV claims to be following the Septuagint (footnote: "Gk"). According to Rahlfs' 1931 edition, the Septuagint says: "Of your mercies, O Lord (τὰ ἐλέη σου, κύριε), I will sing forever" (NETS; cf. Theodotion). It is likely, however, that the Septuagint originally agreed with the MT and read "the Lord's mercies" (τὰ ἐλέη τοῦ κυρίου, so Ra 2110 [unknown to Rahlfs]) and that the reading "your mercies, O Lord" (τὰ ἐλέη σου, κύριε) is an inner-Greek corruption (see Barthélemy 2005, 614). This reading probably represents an attempt to smooth out the text—to make the otherwise third-person reference to YHWH in the a-line match the second person reference in the b-line (cf. Barthélemy 2005, 612–614). Some idiomatic modern translations do the same: "O LORD, I will always sing of your constant love; I will proclaim your faithfulness forever" (GNT, cf. CEV, HFA, GNB). The person-shifting in the MT (third person in the a-line --> second person in the b-line), although unusual in English, is a characteristic feature of Hebrew poetry and happens sometimes at the beginnings of psalms (see e.g., Pss 9:2; 92:2).
Lexical Notes
Note for v. 2
- The word חֶסֶד ("loyalty") (vv. 3, 15, 25, 29, 34) describes a "state in which humans or deities are committed towards fulfilling their obligations and show that by their actions" (SDBH). In Ps 89:2, 50, the plural form is used (חֲסָדִים). "It is most likely that the plural is used to denote a number of specific acts of חֶסֶד" (de Blois, "Love or Loyalty: A New Study in the Concept of חֶסֶד"; cf. HALOT: "proofs of mercy"; BDB: "the historic displays of lovingkindness to Israel"). Cf. Isa 63:7. In the context of Ps 89, the psalmist is probably thinking about all of the past acts of loyalty that YHWH has shown to David and his descendants—giving them victory in battle, rescuing them from their enemies time and time again, and granting generations of dynastic succession. In v. 20, the nominal form חֲסִיד occurs, referring to "someone who practices חֶסֶד" (SDBH).
Note for v. 2
- The word אֱמוּנָה, which occurs so often in this psalm (vv. 2, 3, 6, 9, 25, 34, 50), refers to a "state in which humans and deities are considered worthy of trust, because they are truthful and committed, with an unwavering disposition, which is reflected in their words and actions." We find a helpful illustration of the meaning of this word in 2 Kgs 12:15: "No accounting was required from the men who received the silver to pay those doing the work, since they worked with integrity (בֶאֱמֻנָה)" (CSB). In other words, the men were "considered worthy of trust" (SDBH); they were reliable and honest; their conduct was in accord with אֱמֶת. SDBH gives the same exact definition for both אֱמֻנָה and אֱמֶת (cf. v. 15). TDOT, however, sees a distinction between these two words. According to TDOT, whereas אֱמֶת refers to the abstract quality of "truth" or "faithfulness," אֱמוּנָה describes "the conduct growing out of אֱמֶת" (TDOT). As TDOT explains, "Whereas אֱמֶת is always used in relationship to something (or someone) on which (or whom) one can rely, אֱמוּנָה seems more to emphasize one’s own inner attitude and the conduct it produces. The frequently suggested translation, 'conscientiousness,' would seem to come closest to the meaning intended in many passages'" (TDOT). Thus, in relation to Ps 89, TDOT says, "Five times the psalmist calls attention to God’s אֱמוּנָה (vv. 2, 3, 6, 9, 50[1, 2, 5, 8, 49]), and twice God himself acknowledges it (vv. 25, 34[24, 33]). In this case, אֱמוּנָה would be conduct in which God acts in a way true to his character, as it were. Indeed, the concern of this psalm is that God be reminded of his deity, of his word, which he cannot break without forsaking his deity, himself, his very אֱמוּנָה, i.e., his conduct that is inseparably connected with faithfulness and reliability, which, therefore, also includes steadfast endurance" (TDOT).
Phrase-Level
Note for v. 2
- The phrase לְדֹר וָדֹר (lit.: "for a generation and a generation"), occuring 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 innaccurate, because the phrase does not refer to groups of people but to a measurement of time. The ESV's translation ("to all generations," so also KJV, CSB, NET) is also inaccurate in our view, because the lamed preposition does not indicate the recipient of the speech ("I will make known to all generations"), but the temporal frame of the speech ("for/through all generations"), as in the common phrase לְעוֹלָם (see uses of לְדֹר וָדֹר listed above; cf. Jenni 2000, 275). More accurate in this regard is the translation of the NIV: "through all generations."
Verbal Notes
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Imagery Notes
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Textual Notes
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