The Text and Meaning of Ps 89:38b

Introduction

Psalm 89:37-38, according to the Masoretic Text, reads as follows:

זַ֭רְעוֹ לְעוֹלָ֣ם יִהְיֶ֑ה

וְכִסְא֖וֹ כַשֶּׁ֣מֶשׁ נֶגְדִּֽי׃

כְּ֭יָרֵחַ יִכּ֣וֹן עוֹלָ֑ם

וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן סֶֽלָה׃

The last line of v. 38—וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן—has been the source of much debate. The following modern translations represent a sample of the different interpretive options for this line.

• "'It will be as permanent as the moon, that faithful witness in the sky'" (GNT)
• "'Like the moon it shall be established forever, a faithful witness in the skies'" (ESV)
• "'Like the moon it will stand firm forever. The witness in the clouds is faithful'" (cf. ELB)
• "'it will remain stable, like the moon. His throne will endure like the skies'" (NET)
• "it shall be sure for ever as the moon's return, faithful so long as the skies remain" (NEB)

The above translations reveal three interrelated issues.

1. The text and meaning of עֵד
   1. עֵד = "witness" (GNT, ESV, cf. ELB)
   2. עד = "throne" (NET)
   3. Emend עֵד בְּ to בְּעוֹד = "as long as... remain" (NEB)
2. The syntactic function of נֶאֱמָן
   1. Adjectival: "faithful witness" (GNT, ESV)
   2. Predicate: "the witness...is faithful" (cf. ELB)
3. The identity of the witness
   1. The moon (GNT, possibly ESV)
   2. The throne (possibly ESV [see previous verse])
   3. Other? (ELB)

Argument Maps

The Text and Meaning of עד

The first issue is both textual and lexical. Does the noun עד mean "witness" or "throne"? Or should עד be emended to read something else entirely?

"Witness" (עֵד)

The vast majority of modern translations understand עֵד to mean "witness." E.g., "a faithful witness in the skies" (ESV).

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[Witness]: The word עֵד in Ps 89:38b means "witness" or "evidence."
 + <Usage>: The Hebrew word עֵד almost always means "witness" or some related notion (i.e., "evidence," "testimony") (see SDBH :L:, HALOT :L:, BDB :L:, DCH :L:).
  + [Usage]: "And I will get reliable witnesses (עֵדִים)... to attest for me" (Isa 8:2, ESV; cf. e.g., Gen 31:48; Exod 20:16; Jer 32:10; etc.).
 + <Ancient versions>: All of the ancient versions understood עֵד to mean "witness."
  + [Ancient versions]: LXX: ὁ μάρτυς (so Quinta); Aquila: μάρτυς; Symmachus: ὁ...διαμαρτυρόμενο(ς); Jerome (iuxta Hebr.): testis; Peshitta: ܣܗܕܐ; Targum: סהיד.
 + <Immediate context: "reliable">: The עֵד in Ps 89:38 is described as "faithful" or "reliable" (נֶאֱמָן), which is an appropriate way to describe a "witness."
  + ["Reliable"]: "May the LORD be a true and faithful witness (לְעֵד אֱמֶת וְנֶאֱמָן) against us" (Jer 42:5, ESV; cf. Isa 8:2; Prov 12:17; 14:5, 25; see also Ps 19:8b).
 + <Broader context: oath>: Verses 36-38 present YHWH's oath to David ("I swore an oath," נִשְׁבַּעְתִּי, v. 36a), and oaths involved witnesses.
  + [Gen 31:52-53]: "'This mound is a witness (עֵד) and the marker is a witness (עֵדָה) that I will not pass beyond this mound to you, and you will not pass beyond this mound and this marker to do me harm. The God of Abraham, and the gods of Nahor—the gods of their father —will judge between us.' And Jacob swore (וַיִּשָּׁבַע) by the Fear of his father Isaac" (Gen 31:52-53, CSB).

"Throne" (עד)

At least one modern translation (NET) interprets עד (vocalization uncertain) as word meanning "throne." E.g., "His throne will endure like the skies" (NET).

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[Throne]: The word עד (vocalization uncertain) in Ps 89:38b means "throne" (cf. NET). #dispreferred
 + <Ugaritic cognate>: In Ugaritic, there is a word עד that means "throne room" (Gordon 1965, §19.1814 :G:). #dispreferred
  + [Ugaritic cognate]: UT 127:22: "Keret returns to his throne room (לעדה);" UT 52:12: "by the throne room (על עד)" (Gordon 1965, §19.1814 :G:). #dispreferred
 + <Hebrew usage>: There are a number of instances in the Hebrew Bible where the consonantal text עד is best understood as "throne" or "throne room" (contra the Masoretic vocalization) (see DCH עַד V :L:). #dispreferred
  + [עד as "throne room"]: E.g., Isa 57:15: כִּי֩ כֹ֨ה אָמַ֜ר רָ֣ם וְנִשָּׂ֗א שֹׁכֵ֥ן עַד֙ וְקָד֣וֹשׁ שְׁמ֔וֹ (cf. Pss 60:11; 89:30; 94:15; 110:1 Isa 47:7; Zeph 3:8). #dispreferred
 - <No suffix>: If עד meant "throne," then we would expect a 3ms pronominal suffix: "his throne" (עדוֹ).
  <_ <Shares suffix with כִסְאוֹ (v. 37)>: The word עד ("throne") in v. 38 "shares the suffix of its counterpart כִסְאוֹ, 'his throne,' v. 37" (Dahood 1968, 318 :C:). #dispreferred

"While it remains" (בְּעוֹד)

Some translations emend the text to read בְּעוֹד ("as long as remains"). E.g., "it shall be sure for ever as the moon's return, faithful so long as the skies remain" (NEB).

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["While it remains" (בְּעוֹד)]: The text should be emended to בְּעוֹד הַשַּׁחַק נֶאֱמָן (BHS): "as long as the sky endures." #dispreferred
 + <Context>: This reading "as long as the sky endures" makes good sense in the context, where YHWH is swearing that David's kingdom will be *forever.* #dispreferred
  + [vv. 37-38a]: "His offspring shall endure *forever*, his throne as long as the sun before me. Like the moon it shall be established *forever* (Ps 89:37-38a, ESV).#dispreferred
 - <Manuscript and versional evidence>: There is no manuscript or versional evidence for this reading. All of our witnesses support the traditional reading וְעֵד בַּשַּׁחַק נֶאֱמָן (see Barthélemy 2005, 625-6 :M:).
  + [Manuscript and versional evidence]: MT: ; וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן; LXX: καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός; Secunda: ουηδ βσακ̣ νεεμαν; Aquila: καὶ μάρτυς ἐν ῥοπῇ πιστός; Symmachus: ὁ δὲ διαμαρτυρόμενο(ς) ἐν αἰθέρι πιστός; Quinta: καὶ ὁ μάρτυς ἐν τῆι νεφέληι πιστός; Jerome (iuxta Hebr.): et testis in caelo fidelis; Peshitta: ܣܗܕܐ ܒܫܡܝܐ ܡܗܝܡ; Targum: וסהיד בשחקא מהימן לעלמין.
 - <"Reliable">: The sky (שַׁחַק or שָׁמַיִם or רָקִיעַ) is never elsewhere described with a word from the root אמן ("reliable, faithful, enduring").

The Syntactic Function of נֶאֱמָן

The second issue is syntactic. Translations that understand עֵד as "witness" disagree on how to interpret the syntactic function of "reliable" (נֶאֱמָן).

Adjectival ("reliable witness")

Most modern translations interpert נֶאֱמָן as an adjective modifying "witness." E.g., "like the moon, the faithful witness in the sky'" (NIV).

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[Adjectival]: The word נֶאֱמָן ("reliable") modifies the noun עֵד ("witness") adjectivally: "a reliable witness." #dispreferred
 + <Adjectival נֶאֱמָן>: The word נֶאֱמָן often functions as an adjectival. #dispreferred
  + [Adjectival נֶאֱמָן]: הָאֵל הַנֶּאֱמָן (Deut 7:9); כֹּהֵן נֶאֱמָן (I Sam 2:35); חַסְדֵי דָוִד הַנֶּאֱמָנִים (Isa 55:3) (cf. Deut 28:59; 1 Sam 25:28; 1 Kgs 11:38; Isa 1:21, 26; 8:2; 22:23, 25; 55:3; Jer 42:5). #dispreferred
 - <Word order>: If נֶאֱמָן were an adjectival modifying עֵד, then it would have to immediately follow the noun עֵד, and the text would read וְעֵד נֶאֱמָן בַּשַׁחַק. Instead, the prepositional phrase בַּשַׁחַק occurs between עֵד and נֶאֱמָן.
  + <Noun-Adjective>: "The attributive adjective normally follows immediately after the head word" (Brockelmann 1956 §58 :G:; cf. IBHS §14.3.1 :G:; JM §141b :G:), though there are some exceptions, e.g., with construct chains (חַסְדֵי דָוִד הַנֶּאֱמָנִים, Isa 55:3) and with certain adjectives like רַב that precede the noun they modify.
   + [Adjectival נֶאֱמָן]
 + <Waw>: Verse 38b begins with a *waw* conjunction, and interpreting נֶאֱמָן as an adjectival is not able to account for the presence of this conjunction.
  + [Modern translations omit conjunction]: Translations that say "a faithful witness" tend to omit the conjunction in their translation, e.g., NIV, NLT, GNT, ESV, REB, NJB, NJPS, NRSV, ZÜR, NGÜ, GNB, TOB, PDV2017, NFC, NVI, BTX4; the only exceptions are LUT and RVR95).
  + <Coordinate noun phrase>: Interpreting נֶאֱמָן as an adjectival requires analyzing v. 38b as a noun phrase (rather than a complete clause): "and a faithful witness in the sky." Yet if v. 38b is a noun phrase beginning with *waw*, then it must be coordinated with another noun phrase. Yet there is no other noun phrase in the context to which it makes sense as a coordinate noun phrase.
  - <Explanatory waw>: The *waw* is explanatory, as it sometimes is elsewhere (Mosca 1986, 30 :A:; cf. GKC §154a, footnote 1b :G:).#dispreferred
   + [Explanatory waw]: E.g., "And Abel also brought an offering—fat portions (וּמֵֽחֶלְבֵהֶן, lit. "and of their fat portions," ESV) from some of the firstborn of his flock" (Gen 4:4, NIV; cf. GKC §154a, footnote 1b :G:).#dispreferred

Predicate ("...is reliable")

Some modern translations understand the adjective "reliable" (נֶאֱמָן) as the predicate complement of the clause. E.g., "The witness in the clouds is true" (cf. ELB, "Der Zeuge in den Wolken ist treu"). This view is common among the German and French translations we consulted (ELB, EÜ, NBS, NVS78P, BDS, S21), but it is not represented among the English translations.

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[Predicate]: The word נֶאֱמָן ("reliable") is the main predication of the clause: "the witness... is reliable."
 + <נֶאֱמָן as predicate complement>: The word נֶאֱמָן often functions as the predicate complement of a clause, including once earlier in this very psalm (v. 29).
  + [נֶאֱמָן as predicate complement]: "and my covenant will stand firm (נֶאֱמֶנֶת) for him" (Ps 89:29b, ESV; cf. Num 12:7; 1 Sam 3:20; Pss 19:18; 111:7).
 + <Word order>: Interpreting נֶאֱמָן as the predicate (whether as a predicative participle in the main verb slot or as an adjective in the predicate complement slot) accounts for the word order: subject ("witness in the sky")—predicate ("is reliable").
  + <Word order in participle and nominal clauses>: "A typical unmarked participle clause displays the constituent order: subject + participle" (BHRG §46.2.2.1), and for verbless clauses "the most typical unmarked order is subject + predicate" (BHRG §46.2.3.1).
 + <Waw>: Verse 38b begins with a *waw* conjunction, and interpreting נֶאֱמָן as the predicate is the best way to account for this conjunction.
  + <Coordinate clauses>: Interpreting נֶאֱמָן as the predicate requires analyzing v. 38b as a complete clause: "and the witness... is reliable." This analysis accounts for the *waw* conjunction, which coordinates the clause in v. 38b with the preceding clause (v. 38a).

The Identity of the Witness

If עֵד means "witness," then we now need to determine the identity of the witness. Of the many options that have been proposed, three will be discussed below: (1) the moon (and sun), (2) the throne, (3) YHWH himself.

Moon (and sun)

Many of the modern translations consulted make explicit that the witness is the "moon." E.g., 'It will be as permanent as the moon, that faithful witness in the sky' (GNT). At least one identifies the witness as the sun and moon: "the sun and moon - these faithful witnesses high up in the sky!" (cf. HFA, "Sonne und Mond – diese treuen Zeugen hoch oben am Himmel").

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[Moon (and sun)]: The witness is the moon (and perhaps also the sun) (Rashi :C:; Calvin 131 :C:; Hupfeld 1860, 477-8 :C:). #dispreferred
 + <Immediate context>: In the immediate context (vv. 37-38), the sun and moon are the most likely candidates for the "witness" in v. 38b. #dispreferred
  + <"Sun...moon" (vv. 37b-38a)>: The previous two lines mention the "sun" (v. 37b) and the "moon" (v. 38a). #dispreferred
   <_ <3+1 structure>: Verse 38b is poetically detached from vv. 37-38a. Verses 37-38a form a three-line group, and v. 38b constitutes a distinct line (Veijola 1988, 413-4 :A:).
    + <Parallelism>: Verses 37b and 38a have the parallel pair "like the sun" (כַשֶּׁמֶשׁ) and "like the moon" (כְּיָרֵחַ), and the phrase עוֹלָם/לְעוֹלָם occurs in the first and last line of unit (vv. 37a, 38a).
    + <Frame (vv. 20a, 38b)>: "Verse 20a and v. 38b form the frame around which the divine speech in vv. 20b-38a is bound" (Veijola 1983, 33 :M:). In v. 20a, the psalmist introduces YHWH's speech ("then you spoke in a vision to your loyal ones...") and in v. 38b he adds a brief post-script or colophon to YHWH's speech ("and the witness in the clouds is reliable").
  + <"In the sky" (v. 38b)>: The witness is said to be "in the sky" (בַּשַּׁחַק), which makes sense of the sun and moon. #dispreferred
 + <Sun and moon as witnesses>: In the Ancient Near East, the sun and moon were often summoned as witnesses to covenants. #dispreferred
  + <Deuteronomy>: In Deuteronomy, Moses summons the "sky" (שָׁמֵיִם) as a witness to the covenant. #dispreferred
   + [Deuteronomy]: "Assemble to me all the elders of your tribes and your officers, that I may speak these words in their ears and call heaven and earth to witness (וְאָעִידָה) against them" (Deut 31:28, ESV; see also Deut 4:26; 30:19; cf. Deut 32:1; Isa 1:2).#dispreferred
  + <Hittite treaties>: Hittite treaties from the late 2nd millennium BC often give a list of witnesses to the treaty including the sun god and the moon god. The moon god is even called "the Lord/King of the oath."#dispreferred
   + [Tudkhalia IV of Hatti & Kurunta of Tarhuntassa (c. 1230 BC)]: "Now regarding (the fact that) I have prepared this treaty-tablet for you, so now on this same occasion the Thousand gods into council are summoned. They shall hear and be witnesses: the Sun-god of heaven, the Sun-goddess of Arinna;... Kulitta; the Moon-God. King of the oath..." (Kitchen 2012, No. 73, 5.1., §25a, lines 78-81, 93, p. 625; see also treaties on pp. 415, 491, 535).#dispreferred
 + <Repetition of בַּשַּׁחַק in v. 7>: The phrase בַּשַּׁחַק also occurs in v. 7 of the psalm, thus creating a link between "the heavenly beings" (בְּנֵי אֵלִים) in v. 7 and the "witness" in v. 38b. The witness, therefore, is probably a "heavenly being" or is at least associated with the "heavenly beings," which can apply to the sun or moon (cf. Deut 4:19; 17:3; Jer 8:2) (Mullen 1983, 215-217 :A:).#dispreferred
 + <Jer 33:20-21>: In Jer 33:20-21, YHWH's covenant with David is compared to the covenant with day and night (ruled by the sun and moon respectively) (cf. Rashi :C:).#dispreferred
  + [Jer 33:20-21]: "This is what the LORD says: ‘If you can break my covenant with the day and my covenant with the night, so that day and night no longer come at their appointed time, then my covenant with David my servant... can be broken and David will no longer have a descendant to reign on his throne" (Jer 33:20-21, NIV).#dispreferred

Throne

Some have argued that the "witness" in v. 38 is David's throne, which the topic of the preceding clauses (vv. 37b-38a). Although none of the modern translations consulted require reading the text in this way, a number of them leave the option open. E.g., "like the moon it [i.e., the throne] will endure forever, a faithful witness in the sky" (REB).

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[Throne]: The witness is the Davidic throne (v. 37b). #dispreferred
 + <A-B-B'-B'' structure>: Vv. 37-38 have an A-B-B'-B'' structure. "V 38 continues and develops v 37b. Since v 37b and v 38a are speaking of the Davidic throne, then presumably so, too, is v 38b, with its 'enduring witness in the sky'" (Mosca 1986, 30-32 :A:). #dispreferred
  - <3+1 structure>: Verse 38b is poetically detached from vv. 37-38a. Verses 37-38a form a three-line group, and v. 38b constitutes a distinct line (Veijola 1988, 413-4 :A:).
   + <Parallelism>: Verses 37b and 38a have the parallel pair "like the sun" (כַשֶּׁמֶשׁ) and "like the moon" (כְּיָרֵחַ), and the phrase עוֹלָם/לְעוֹלָם occurs in the first and last line of unit (vv. 37a, 38a).
   + <Frame (vv. 20a, 38b)>: "Verse 20a and v. 38b form the frame around which the divine speech in vv. 20b-38a is bound" (Veijola 1983, 33 :M:). In v. 20a, the psalmist introduces YHWH's speech ("then you spoke in a vision to your loyal ones...") and in v. 38b he adds a brief post-script or colophon to YHWH's speech ("and the witness in the clouds is reliable").
 - <Inanimate object>: It does not make sense for an inanimate object to act as a "witness" (עֵד).
  - <Inanimate objects as witnesses>: "Enduring inanimate objects are often called upon to serve as witnesses to the renewal of the Sinaitic covenant or to other dealings involving YHWH and Israel" (Mosca 1986, 32 :A:).#dispreferred
   + [Inanimate objects as witnesses]: E.g., altar (Josh 22:27-28), stone (Josh 24:24; cf. Gen 31:48), song (Deut 31:19, 21)#dispreferred
 - <"In the sky">: It does not make sense to say that the Davidic throne is "in the sky" (בַּשַּׁחַק).
  - <"Like the sun" (v. 37b)>: The previous verse says that David's throne is "like the sun before YHWH" (v. 37b).#dispreferred
  - <Hyperbolic description of David (vv. 20-28)>: David himself, in the first half of the royal oracle (vv 20-28), is described in hyperbolic mythic-religious terms.#dispreferred
   + [Hyperbolic description of David]: E.g., "the firstborn, most high (עֶלְיוֹן) of the kings of earth" (v. 28); "his hand on the sea and his right hand on the rivers" (v. 26) #dispreferred

YHWH

Finally, some scholars have argued that the witness is YHWH himself. Although no modern translations make this identification explicit, a number of them leave the possibility open. E.g., "The witness above the clouds is reliable" (cf. EÜ, "der Zeuge über den Wolken ist verlässlich").

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[YHWH]: The witness is YHWH himself (Baethgen 1904, 278 :C:; Veijola 1982 :M:, 1988 :A:; cf. Theodoret trans. 2001, 94 :C:).
 + <YHWH as witness>: In the biblical story, YHWH often acts as a witness.
  + [YHWH as witness]: "Then they said to Jeremiah, 'May the Lord be a true and faithful witness (לְעֵד אֱמֶת וְנֶאֱמָן) against us if we do not act in accordance with everything the Lord your God sends you to tell us'" (Jer 42:5, NIV; cf. Gen 31:50; 20:23, 42; Jer 29:23; 42:5; Mic 1:2; Mal 2:14; 3:5; Job 16:19).
 + <"In the clouds" (v. 38b)>: The witness is described as being "in the clouds" (בַּשַּׁחַק) which could apply to YHWH.
  + <Associations with YHWH's uniqueness>: The word שַׁחַק ("clouds," cf. HALOT :L:) is often associated with "God’s grandeur, majesty, incomparability, and distance from human beings" (TDOT :D:).
   + [Associations with YHWH's uniqueness]: "There is no one like the God of Jeshurun, who rides across the heavens to help you and on the clouds (שְׁחָקִים) in his majesty" (Deut 33:26, NIV; cf. Pss 18:12; 36:6; 57:11; 68:35; 89:7; 108:5).
 + <"Reliable" vs "lying" (vv. 36-38)>: The divine oath in vv. 36-38 begins by stressing the truthfulness of the oath: "if I lie (אֲכַזֵּב) to David." It makes sense, then, that the oath should also conclude by stressing the truthfulness of the one speaking, i.e., he is "reliable" (נֶאֱמָן, v. 38b) which is the opposite of "lying" (אֲכַזֵּב, v. 36b).
  + ["Reliable" vs "lying"]: "A reliable witness (עֵד אֱמוּנִים) does not lie (לֹא יְכַזֵּב)" (Prov 14:5; cf. Prov 6:19; 14:25; 19:5, 9; 21:28).
 - <Witness against oneself?>: "It would be absurd to make God the witness of his own oath" (Hupfeld 1860, 477 :C:; cf. Mullen 1983, 216 :A:).#dispreferred
  - <Witness against oneself>: "In the covenantal context even the people may be invoked as witnesses against themselves" (Veijola 1988, 417 :A:).
   + [Josh 24:22]: "Then Joshua said to the people, 'You are witnesses (עֵדִים) against yourselves that you have chosen the LORD, to serve him.' And they said, 'We are witnesses (עֵדִים)'" (Josh 24:22, ESV).
  - <Job 16:19>: "The notion as such of Yahweh as witness against Yahweh has in Job 16:19 a close parallel both in terminology and in subject matter" (Veijola 1988, 417 :A:).
   + [Job 16:19]: "Even now my witness is in heaven; my advocate is on high" (NET).
   + <God as the witness in Job>: "Since there is no earthly party who will come to his defense, Job asserts that his witness is in heaven... Who is this heavenly defender?... Considering the various passages in which Job thinks about arguing his case before God, the best candidate for the defender that can be found is God himself" (Hartley 1988, 262 :C:; cf. Fyall 2002, 42-3 :M:). 

Conclusion (C)

The word עֵד most likely means "witness," as it does elsewhere in the Bible. This meaning of the word fits the immediate context (the word "reliable" in v. 38b) and the wider context of the oath in vv. 36-38. This is also how all of the ancient translations understood the word.

Despite the fact that most modern translations understand the word "reliable" as an adjective modifying witness ("a reliable witness"), this view is unlikely both because of the word order—the adjective is separated from its head noun—and because of the waw at the beginning of v. 38b. It is much simpler to read v. 38b as an independent clause: "the witness in the clouds is reliable," which is how most if not all of the ancient translations understood the syntax. E.g., Septuagint: "And the witness in heaven is faithful" (trans. NETS).

Finally, the witness is probably to be identified as YHWH himself. Just as the oath in vv. 36-38 begins with YHWH affirming his reliability—"I will not lie to David"—so it ends in the same way—"the witness in the clouds is reliable." (Cf. Prov 14:5—"A reliable witness does not lie"). This statement about the reliability of YHWH's testimony concludes the divine speech as a whole (vv. 20-38), and, together with the introductory line (v. 20a), provides a frame around it.

The strongest objection to the identification of the witness as YHWH is that it does not make any sense for YHWH to be a witness to his own covenant oath. But parties to a covenant could also act as witnesses (see e.g., Josh 24:22), and there is at least one other examples in the Bible where YHWH is called a witness in relation to his own covenant with Israel (i.e., Jer 42:5—"may the Lord be a true and faithful witness against us"). (See also Job 16:19, where YHWH is summoned as a "witness" against himself.)

Research

Translations

Ancient

• LXX: καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα, | καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός
  • "and like the moon, established forever. And the witness in heaven is faithful."
• Secunda: χι·αρη ιεχχον λωλαμ ουηδ βσακ̣ νεεμαν
• Aquila: ὡς <ἡ> μήνη ἑτοιμασθήσεται αἰῶνα καὶ μάρτυς ἐν ῥοπῇ πιστός
  • "as the moon [it] will established forever, and a faithful witness in a balance."
• Symmachus: <ὡς ἡ μήνη> ἑδραία δι’ αἰῶνο(ς) ὁ δὲ διαμαρτυρόμενο(ς) ἐν αἰθέρι πιστός
  • "as the moon firm forever, and the one who gives sworn testimony in the sky is faithful."
• Quinta: ὡς ἡ σελήνη ἑτοιμασθήσεται εἰς αἰῶνα καὶ ὁ μάρτυς ἐν τῆι νεφέληι πιστός
  • "as the moon [it] will be established forever, and the witness in the clouds is faithful."
• Jerome (iuxta Hebr.): sicut luna stabilietur in sempiternum | et testis in caelo fidelis
  • "as the moon [it] will be established forever, and a faithful witness in heaven."
• Peshitta: ܘܐܝܟ ܣܗܪܐ ܢܬܩܢ ܠܥܠܡ܂ ܣܗܕܐ ܒܫܡܝܐ ܡܗܝܡܢ܂
  • "It will be established forever like the moon, the faithful witness in the heavens."
• Targum: היך סיהרא דמיתקן לאת לעלם וסהיד בשחקא מהימן לעלמין׃
  • "like the moon that is established as a sign for ever, and a faithful witness in the sky."

Modern

"Faithful witness" (וְעֵד...נֶאֱמָן)

Witness = moon

• 'it will be established forever like the moon, the faithful witness in the sky' (NIV)
• 'It will be as eternal as the moon, my faithful witness in the sky!' (NLT)
• 'It will be as permanent as the moon, that faithful witness in the sky' (GNT)
• »Ja, seine Herrschaft ist beständig wie der Mond, der ein zuverlässiger Zeuge in den Wolken ist« (NGÜ)
• »für alle Zeiten bleibt er stehen wie der Mond, dieser treue Zeuge in den Wolken« (GNB)
• comme la lune, toujours là, solide, en témoin fidèle dans les nues (TOB)
• «Il durera aussi longtemps que la lune toujours présente, témoin fidèle derrière les nuages» (PDV2017)
• «et que la lune, ce fidèle témoin qui est toujours là derrière les nuages» (NFC)
• «Como la luna, fiel testigo en el cielo, será establecido para siempre» (NVI)

Witness = sun and moon

• »Ihre Herrschaft soll so beständig sein wie Sonne und Mond – diese treuen Zeugen hoch oben am Himmel!« (HFA, vv. 37-38)

Witness = moon or throne

• 'Like the moon it shall be established forever, a faithful witness in the skies' (ESV)
• 'like the moon it will endure forever, a faithful witness in the sky' (REB)
• 'as the moon is established forever, a faithful witness in the skies' (NJB)
• 'as the moon, established forever, an enduring witness in the sky' (NJPS)
• 'It shall be established forever like the moon, an enduring witness in the skies' (NRSV)
• wie der Mond, der ewig fest steht, ein treuer Zeuge in den Wolken (ZÜR)
• Será establecido para siempre, como la luna, Testigo fiel en el polvo (BTX4)

Witness ≠ moon or throne

• »wie der Mond, der ewiglich bleibt, und wie der treue Zeuge in den Wolken« (LUT)
• «Como la luna será firme para siempre y como un testigo fiel en el cielo» (RVR95)

"The witness is faithful" (וְעֵד...נֶאֱמָן)

• »Wie der Mond wird er ewig fest stehen. Der Zeuge in den Wolken ist treu« (ELB)
• er soll ewig bestehen wie der Mond, der Zeuge über den Wolken ist verlässlich (EÜ)
• comme la lune il sera fermement établi pour toujours, le témoin qui est dans la nue est sûr (NBS)
• Comme la lune il sera établi pour toujours, Le témoin qui est dans la nue est fidèle (NVS78P)
• «Comme la lune, à toujours, ╵il se maintiendra. Là-haut, le témoin céleste en est le garant» (BDS)
• «comme la lune il sera établi éternellement. Le témoin qui est dans le ciel est fidèle» (S21)

"Throne like the skies" (וְעד בַּשַׁחַק נֶאֱמָן)

• "'it will remain stable, like the moon. His throne will endure like the skies'" (NET)

"So long as the skies remain" (בְּעוֹד שַׁחַק נֶאֱמָן)

• it shall be sure for ever as the moon's return, faithful so long as the skies remain (NEB)
• 'His family will always rule. I will let his kingdom last as long as the sun and moon appear in the sky' (CEV?, vv. 36-37 [Eng.])
• «¡Siempre firmes, como la luna! ¡Siempre firmes, mientras el cielo exista!» (DHH94I)

Secondary Literature

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. Vol. Tome 4: Psaumes. Fribourg, Switzerland: Academic Press.

Brockelmann, Carl. 1956. Hebräishe Syntax. Kreis Moers: Buchhandlung des Erziehungsvereins Neukirchen.

Calvin, John. 1836. In librum psalmorum commentarius. Edited by A. Tholuck. Vol. 2. London: Black and Armstrong.

Dahood, Mitchell J. 1968. Psalms II, 51-100: Introduction, Translation, and Notes. Anchor Bible. Garden City, NY: Doubleday. .

Eissfeldt, Otto. 1968. “Psalm 80 und Psalm 89.” In Kleine Schriften, vierter Band:132–36. Tübingen: J.C.B. Mohr.

Gordon, Cyrus H. 1965. Ugartic Textbook. Rome: Pontifical Biblical Institute.

Hupfeld, Hermann. 1860. Die Psalmen. Vol. 3. F. A. Perthes.

Kitchen, K. A., and Paul Lawrence. 2012. Treaty, Law and Covenant in the Ancient Near East. Vol. 1. Wiesbaden: Harrassowitz Verlag.

Mosca, Paul G. 1986. “Once Again the Heavenly Witness of Ps 89:38.” Journal of Biblical Literature 105 (1): 27–37.

Mullen, E. Theodore. 1983. “The Divine Witness and the Davidic Royal Grant: Ps 89:37-38.” Journal of Biblical Literature 102 (2): 207.

Rashi, accessed via “MikraotGedolot – AlHaTorah.org.”.

Theodoret. 2001. Commentary on the Psalms. Translated by Robert C. Hill. The Fathers of the Church, a New Translation, v. 102. Washington, D.C: Catholic University of America Press.

Veijola, Timo. 1982. Verheissung in der Krise : Studien zur Literatur und Theologie der Exilszeit anhand des 89. Psalms. Helsinki: Suomalainen Tiedeakatemia.

Veijola, Timo. 1988. “The Witness in the Clouds: Ps 89:38.” Journal of Biblical Literature 107 (3): 413.

References

89:38