Mazmur 89:6-19
Konteks89:6 For who in the skies can compare to the Lord?
Who is like the Lord among the heavenly beings, 1
89:7 a God who is honored 2 in the great angelic assembly, 3
and more awesome than 4 all who surround him?
Who is strong like you, O Lord?
Your faithfulness surrounds you.
89:9 You rule over the proud sea. 6
When its waves surge, 7 you calm them.
89:10 You crushed the Proud One 8 and killed it; 9
with your strong arm you scattered your enemies.
89:11 The heavens belong to you, as does the earth.
You made the world and all it contains. 10
89:12 You created the north and the south.
Tabor and Hermon 11 rejoice in your name.
89:13 Your arm is powerful,
your hand strong,
your right hand 12 victorious. 13
89:14 Equity and justice are the foundation of your throne. 14
Loyal love and faithfulness characterize your rule. 15
89:15 How blessed are the people who worship you! 16
O Lord, they experience your favor. 17
89:16 They rejoice in your name all day long,
and are vindicated 18 by your justice.
89:17 For you give them splendor and strength. 19
By your favor we are victorious. 20
89:18 For our shield 21 belongs to the Lord,
our king to the Holy One of Israel. 22
89:19 Then you 23 spoke through a vision to your faithful followers 24 and said:
“I have energized a warrior; 25
I have raised up a young man 26 from the people.
[89:6] 1 tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (’elim) 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 (vÿney ’elim, “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
[89:7] 3 tn Heb “in the great assembly of the holy ones.”
[89:7] 4 tn Or perhaps “feared by.”
[89:8] 5 tn Traditionally “God of hosts.” The title here pictures the
[89:9] 6 tn Heb “the majesty of the sea.”
[89:10] 8 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.
[89:10] 9 tn Heb “like one fatally wounded.”
[89:11] 10 tn Heb “the world and its fullness, you established them.”
[89:12] 11 sn Tabor and Hermon were two of the most prominent mountains in Palestine.
[89:13] 12 sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
[89:13] 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).
[89:14] 14 sn The Lord’s throne symbolizes his kingship.
[89:14] 15 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).
[89:15] 16 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
[89:15] 17 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).
[89:16] 18 tn Heb “are lifted up.”
[89:17] 19 tn Heb “for the splendor of their strength [is] you.”
[89:17] 20 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).
[89:18] 21 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.
[89:18] 22 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
[89:19] 23 tn The pronoun “you” refers to the
[89:19] 24 tc Many medieval
