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Psalm 1-2
New English Translation

Book 1 (Psalms 1-41)

Psalm 1[a]

1 How blessed[b] is the one[c] who does not follow[d] the advice[e] of the wicked,[f]
or stand in the pathway[g] with sinners,
or sit in the assembly[h] of scoffers.[i]
2 Instead[j] he finds pleasure in obeying the Lord’s commands;[k]
he meditates on[l] his commands[m] day and night.
3 He is like[n] a tree planted by flowing streams;[o]
it[p] yields[q] its fruit at the proper time,[r]
and its leaves never fall off.[s]
He succeeds in everything he attempts.[t]
4 Not so with the wicked!
Instead[u] they are like wind-driven chaff.[v]
5 For this reason[w] the wicked cannot withstand[x] judgment,[y]
nor can sinners join the assembly of the godly.[z]
6 Certainly[aa] the Lord guards the way of the godly,[ab]
but the way of the wicked ends in destruction.[ac]

Psalm 2[ad]

2 Why[ae] do the nations rebel?[af]
Why[ag] are the countries[ah] devising[ai] plots that will fail?[aj]
2 The kings of the earth[ak] form a united front;[al]
the rulers collaborate[am]
against the Lord and his anointed king.[an]
3 They say,[ao] “Let’s tear off the shackles they’ve put on us.[ap]
Let’s free ourselves from[aq] their ropes.”
4 The one enthroned[ar] in heaven laughs in disgust;[as]
the Lord taunts[at] them.
5 Then he angrily speaks to them
and terrifies them in his rage,[au] saying,[av]
6 “I myself[aw] have installed[ax] my king
on Zion, my holy hill.”
7 The king says,[ay] “I will announce the Lord’s decree. He said to me:[az]
‘You are my son.[ba] This very day I have become your father.
8 Ask me,
and I will give you the nations as your inheritance,[bb]
the ends of the earth as your personal property.
9 You will break them[bc] with an iron scepter;[bd]
you will smash them like a potter’s jar.’”[be]
10 So now, you kings, do what is wise;[bf]
you rulers of the earth, submit to correction.[bg]
11 Serve[bh] the Lord in fear.
Repent in terror.[bi]
12 Give sincere homage.[bj]
Otherwise he[bk] will be angry,[bl]
and you will die because of your behavior,[bm]
when his anger quickly ignites.[bn]
How blessed[bo] are all who take shelter in him![bp]

Footnotes

  1. Psalm 1:1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
  2. Psalm 1:1 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  3. Psalm 1:1 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
  4. Psalm 1:1 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk—stand—sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
  5. Psalm 1:1 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
  6. Psalm 1:1 tn In the psalms the Hebrew term רְשָׁעִים (reshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
  7. Psalm 1:1 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
  8. Psalm 1:1 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
  9. Psalm 1:1 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
  10. Psalm 1:2 tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
  11. Psalm 1:2 tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”
  12. Psalm 1:2 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
  13. Psalm 1:2 tn Or “his law.”
  14. Psalm 1:3 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
  15. Psalm 1:3 tn Heb “channels of water.”
  16. Psalm 1:3 tn Heb “which.”
  17. Psalm 1:3 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
  18. Psalm 1:3 tn Heb “in its season.”
  19. Psalm 1:3 tn Or “fade”; “wither.”sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
  20. Psalm 1:3 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
  21. Psalm 1:4 tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
  22. Psalm 1:4 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
  23. Psalm 1:5 tn Or “Therefore.”
  24. Psalm 1:5 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
  25. Psalm 1:5 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
  26. Psalm 1:5 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
  27. Psalm 1:6 tn The translation understands כי (ki) as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
  28. Psalm 1:6 tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodeaʿ, “knows”) has here a characteristic durative force.
  29. Psalm 1:6 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
  30. Psalm 2:1 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
  31. Psalm 2:1 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
  32. Psalm 2:1 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
  33. Psalm 2:1 tn The interrogative לָמָּה (lammah, “why?”) is understood by ellipsis in the second line.
  34. Psalm 2:1 tn Or “peoples” (so many English versions).
  35. Psalm 2:1 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
  36. Psalm 2:1 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
  37. Psalm 2:2 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
  38. Psalm 2:2 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
  39. Psalm 2:2 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
  40. Psalm 2:2 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
  41. Psalm 2:3 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
  42. Psalm 2:3 tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.
  43. Psalm 2:3 tn Heb “throw off from us.”
  44. Psalm 2:4 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
  45. Psalm 2:4 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
  46. Psalm 2:4 tn Or “scoffs at”; “derides”; “mocks.”
  47. Psalm 2:5 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
  48. Psalm 2:5 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
  49. Psalm 2:6 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
  50. Psalm 2:6 tn Or perhaps “consecrated.”
  51. Psalm 2:7 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
  52. Psalm 2:7 tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).
  53. Psalm 2:7 sn ‘You are my son.’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
  54. Psalm 2:8 sn I will give you the nations. The Lord promises the Davidic king universal dominion.
  55. Psalm 2:9 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (raʿah, “to shepherd”) rather than רָעָע (raʿaʿ, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
  56. Psalm 2:9 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
  57. Psalm 2:9 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
  58. Psalm 2:10 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
  59. Psalm 2:10 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
  60. Psalm 2:11 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
  61. Psalm 2:11 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yirʾah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (reʿadah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
  62. Psalm 2:12 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (birʿadah nashequ leraglayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
  63. Psalm 2:12 tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).
  64. Psalm 2:12 tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).
  65. Psalm 2:12 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
  66. Psalm 2:12 tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.
  67. Psalm 2:12 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  68. Psalm 2:12 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
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Psalm 89
New English Translation

Psalm 89[a]

A well-written song[b] by Ethan the Ezrahite.

89 I will sing continually[c] about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness.[d]
2 For I say, “Loyal love is permanently established;[e]
in the skies you set up your faithfulness.”[f]
3 The Lord said,[g]
“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
4 ‘I will give you an eternal dynasty[h]
and establish your throne throughout future generations.’”[i] (Selah)
5 O Lord, the heavens[j] praise your amazing deeds,
as well as your faithfulness in the angelic assembly.[k]
6 For who in the skies can compare to the Lord?
Who is like the Lord among the heavenly beings,[l]
7 a God who is honored[m] in the great angelic assembly,[n]
and more awesome than[o] all who surround him?
8 O Lord God of Heaven’s Armies![p]
Who is strong like you, O Lord?
Your faithfulness surrounds you.
9 You rule over the proud sea.[q]
When its waves surge,[r] you calm them.
10 You crushed the Proud One[s] and killed it;[t]
with your strong arm you scattered your enemies.
11 The heavens belong to you, as does the earth.
You made the world and all it contains.[u]
12 You created the north and the south.
Tabor and Hermon[v] rejoice in your name.
13 Your arm is powerful,
your hand strong,
your right hand[w] victorious.[x]
14 Equity and justice are the foundation of your throne.[y]
Loyal love and faithfulness characterize your rule.[z]
15 How blessed are the people who worship you![aa]
O Lord, they experience your favor.[ab]
16 They rejoice in your name all day long,
and are vindicated[ac] by your justice.
17 For you give them splendor and strength.[ad]
By your favor we are victorious.[ae]
18 For our shield[af] belongs to the Lord,
our king to the Holy One of Israel.[ag]
19 Then you[ah] spoke through a vision to your faithful followers[ai] and said:
“I have placed a young hero[aj] over a warrior;
I have raised up a young man[ak] from the people.
20 I have discovered David, my servant.
With my holy oil I have anointed him as king.[al]
21 My hand will support him,[am]
and my arm will strengthen him.
22 No enemy will be able to exact tribute[an] from him;[ao]
a violent oppressor will not be able to humiliate him.[ap]
23 I will crush his enemies before him;
I will strike down those who hate him.
24 He will experience my faithfulness and loyal love,[aq]
and by my name he will win victories.[ar]
25 I will place his hand over the sea,
his right hand over the rivers.[as]
26 He will call out to me,
‘You are my father,[at] my God, and the protector who delivers me.’[au]
27 I will appoint him to be my firstborn son,[av]
the most exalted of the earth’s kings.
28 I will always extend my loyal love to him,
and my covenant with him is secure.[aw]
29 I will give him an eternal dynasty,[ax]
and make his throne as enduring as the skies above.[ay]
30 If his sons reject my law
and disobey my regulations,
31 if they break[az] my rules
and do not keep my commandments,
32 I will punish their rebellion by beating them with a club,[ba]
their sin by inflicting them with bruises.[bb]
33 But I will not remove[bc] my loyal love from him,
nor be unfaithful to my promise.[bd]
34 I will not break[be] my covenant
or go back on what I promised.[bf]
35 Once and for all I have vowed by my own holiness,
I will never deceive[bg] David.
36 His dynasty will last forever.[bh]
His throne will endure before me, like the sun;[bi]
37 it will remain stable, like the moon.[bj]
His throne will endure like the skies.”[bk] (Selah)
38 But you have spurned[bl] and rejected him;
you are angry with your chosen king.[bm]
39 You have repudiated[bn] your covenant with your servant;[bo]
you have thrown his crown to the ground.[bp]
40 You have broken down all his[bq] walls;
you have made his strongholds a heap of ruins.
41 All who pass by[br] have robbed him;
he has become an object of disdain to his neighbors.
42 You have allowed his adversaries to be victorious,[bs]
and all his enemies to rejoice.
43 You turn back[bt] his sword from the adversary,[bu]
and have not sustained him in battle.[bv]
44 You have brought to an end his splendor,[bw]
and have knocked[bx] his throne to the ground.
45 You have cut short his youth,[by]
and have covered him with shame. (Selah)
46 How long, O Lord, will this last?
Will you remain hidden forever?[bz]
Will your anger continue to burn like fire?
47 Take note of my brief lifespan.[ca]
Why do you make all people so mortal?[cb]
48 No man can live on without experiencing death,
or deliver his life from the power of Sheol.[cc] (Selah)
49 Where are your earlier faithful deeds,[cd] O Lord,[ce]
the ones performed in accordance with your reliable oath to David?[cf]
50 Take note, O Lord,[cg] of the way your servants are taunted,[ch]
and of how I must bear so many insults from people.[ci]
51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps.[cj]
52 [ck] The Lord deserves praise[cl] forevermore!
We agree! We agree![cm]

Footnotes

  1. Psalm 89:1 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
  2. Psalm 89:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
  3. Psalm 89:1 tn Or “forever.”
  4. Psalm 89:1 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
  5. Psalm 89:2 tn Heb “built.”
  6. Psalm 89:2 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
  7. Psalm 89:3 tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist.
  8. Psalm 89:4 tn Heb “forever I will establish your offspring.”
  9. Psalm 89:4 tn Heb “and I will build to a generation and a generation your throne.”
  10. Psalm 89:5 tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.
  11. Psalm 89:5 tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).
  12. Psalm 89:6 tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (ʾelim) is vocalized as a plural form (“gods”) in the Hebrew text, it is likely that the final mem (ם) is actually enclitic rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase בְנֵי אֵלִים (vene ʾelim, “sons of gods” or “sons of God”) occurs only here and in Ps 29:1. Since the “sons of gods/God” are here associated with “the assembly of the holy ones” and “council of the holy ones,” the heavenly assembly (comprised of so-called “angels” and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is called “the sons of El.” The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the Lord’s heavenly throne.
  13. Psalm 89:7 tn Heb “feared.”
  14. Psalm 89:7 tn Heb “in the great assembly of the holy ones.”
  15. Psalm 89:7 tn Or perhaps “feared by.”
  16. Psalm 89:8 tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.
  17. Psalm 89:9 tn Heb “the majesty of the sea.”
  18. Psalm 89:9 tn Heb “rise up.”
  19. Psalm 89:10 tn Heb “Rahab.” The name “Rahab” means “proud one.” Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11-12), when God overcame the great deep and brought order out of chaos.
  20. Psalm 89:10 tn Heb “like one fatally wounded.”
  21. Psalm 89:11 tn Heb “the world and its fullness, you established them.”
  22. Psalm 89:12 sn Tabor and Hermon were two of the most prominent mountains in Palestine.
  23. Psalm 89:13 sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
  24. Psalm 89:13 tn Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).
  25. Psalm 89:14 sn The Lord’s throne symbolizes his kingship.
  26. Psalm 89:14 tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).
  27. Psalm 89:15 tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).
  28. Psalm 89:15 tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).
  29. Psalm 89:16 tn Heb “are lifted up.”
  30. Psalm 89:17 tn Heb “for the splendor of their strength [is] you.”
  31. Psalm 89:17 tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).
  32. Psalm 89:18 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king” here and with “your anointed one” in Ps 84:9.
  33. Psalm 89:18 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.
  34. Psalm 89:19 tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.
  35. Psalm 89:19 tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).
  36. Psalm 89:19 tc The MT reads עֵזֶר (ʿezer, “help, strength”), thus “I have placed help on a warrior,” which might effectively mean “I have strengthened a warrior.” The BHS note suggests reading נֵזֶר (nezer, “crown”), similar to the sentiment of anointing in the next verse. HALOT suggests reading עֹזֶר (ʿozer, “hero”) based on an Ugaritic cognate which means “young man, hero, warrior” (HALOT 811 s.v. II עזר). Craigie treats it similarly, taking עזר as “lad/boy/stripling,” parallel to “young man” in the next line, and seeing either David and Saul or David and Goliath as the historical referent (P. C. Craigie, Psalms [WBC], 19:410).
  37. Psalm 89:19 tn Or perhaps “a chosen one.”
  38. Psalm 89:20 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
  39. Psalm 89:21 tn Heb “with whom my hand will be firm.”
  40. Psalm 89:22 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
  41. Psalm 89:22 tn The translation understands the Hiphil of נָשַׁא (nashaʾ) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yissaʾ), a Qal imperfect from נָאַשׂ (naʾas, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
  42. Psalm 89:22 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
  43. Psalm 89:24 tn Heb “and my faithfulness and my loyal love [will be] with him.”
  44. Psalm 89:24 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
  45. Psalm 89:25 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
  46. Psalm 89:26 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
  47. Psalm 89:26 tn Heb “the rocky summit of my deliverance.”
  48. Psalm 89:27 sn The firstborn son typically had special status and received special privileges.
  49. Psalm 89:28 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
  50. Psalm 89:29 tn Heb “and I will set in place forever his offspring.”
  51. Psalm 89:29 tn Heb “and his throne like the days of the heavens.”
  52. Psalm 89:31 tn Or “desecrate.”
  53. Psalm 89:32 tn Heb “I will punish with a club their rebellion.”sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
  54. Psalm 89:32 tn Heb “with blows their sin.”
  55. Psalm 89:33 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (ʾafir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (ʾasir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
  56. Psalm 89:33 tn Heb “and I will not deal falsely with my faithfulness.”
  57. Psalm 89:34 tn Or “desecrate.”
  58. Psalm 89:34 tn Heb “and what proceeds out of my lips I will not alter.”
  59. Psalm 89:35 tn Or “lie to.”
  60. Psalm 89:36 tn Heb “his offspring forever will be.”
  61. Psalm 89:36 tn Heb “and his throne like the sun before me.”
  62. Psalm 89:37 tn Heb “like the moon it will be established forever.”
  63. Psalm 89:37 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (veʿed) to עוֹלָם (ʿolam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisseʾ, “throne”) and ʿd (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”)—bet/kaf (כ/ב) confusion is widely attested—one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shekhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
  64. Psalm 89:38 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
  65. Psalm 89:38 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (meshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
  66. Psalm 89:39 tn The Hebrew verb appears only here and in Lam 2:7.
  67. Psalm 89:39 tn Heb “the covenant of your servant.”
  68. Psalm 89:39 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
  69. Psalm 89:40 tn The king here represents the land and cities over which he rules.
  70. Psalm 89:41 tn Heb “all the passersby on the road.”
  71. Psalm 89:42 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
  72. Psalm 89:43 tn The perfect verbal form predominates in vv. 38-45. 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.
  73. Psalm 89:43 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (ʾakhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was changed to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
  74. Psalm 89:43 tn Heb “and you have not caused him to stand in the battle.”
  75. Psalm 89:44 tc Rather than the MT’s מִטְּהָרוֹ (mitteharo, “from his splendor”), the text should be read without the dagesh as מִטְהָרוֹ (mitharo, “his splendor”) or possibly as מַטֵּה טְהָרוֹ (matteh teharo, “the staff of his splendor”).
  76. Psalm 89:44 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
  77. Psalm 89:45 tn Heb “the days of his youth” (see as well Job 33:25).
  78. Psalm 89:46 tn Heb “How long, O Lord, will hide yourself forever?”
  79. Psalm 89:47 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ʾani, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
  80. Psalm 89:47 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavʾ) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
  81. Psalm 89:48 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
  82. Psalm 89:49 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
  83. Psalm 89:49 tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).
  84. Psalm 89:49 tn Heb “[which] you swore on oath to David by your faithfulness.”
  85. Psalm 89:50 tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).
  86. Psalm 89:50 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).
  87. Psalm 89:50 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rive, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
  88. Psalm 89:51 tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”
  89. Psalm 89:52 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
  90. Psalm 89:52 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
  91. Psalm 89:52 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
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