Psalms 89:3-4

89:3 The Lord said, ¹ 

“I have made a covenant with my chosen one;

I have made a promise on oath to David, my servant:

89:4 ‘I will give you an eternal dynasty ² 

and establish your throne throughout future generations.’” ³  (Selah)

Psalms 89:19-23

89:19 Then you ⁴  spoke through a vision to your faithful followers ⁵  and said:

“I have energized a warrior; ⁶ 

I have raised up a young man ⁷  from the people.

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ⁸ 

89:21 My hand will support him, ⁹ 

and my arm will strengthen him.

89:22 No enemy will be able to exact tribute ¹⁰  from him; ¹¹ 

a violent oppressor will not be able to humiliate him. ¹² 

89:23 I will crush his enemies before him;

I will strike down those who hate him.

Psalms 132:17-18

132:17 There I will make David strong; ¹³ 

I have determined that my chosen king’s dynasty will continue. ¹⁴ 

132:18 I will humiliate his enemies, ¹⁵ 

and his crown will shine.

[89:3]  ¹ 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.

[89:4]  ² tn Heb “forever I will establish your offspring.”

[89:4]  ³ tn Heb “and I will build to a generation and a generation your throne.”

[89:19]  ⁴ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ⁵ 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).

[89:19]  ⁶ tn Heb “I have placed help upon a warrior.”

[89:19]  ⁷ tn Or perhaps “a chosen one.”

[89:20]  ⁸ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:21]  ⁹ tn Heb “with whom my hand will be firm.”

[89:22]  ¹⁰ tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

[89:22]  ¹¹ tn The translation understands the Hiphil of נָשַׁא (nasha’) 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 (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

[89:22]  ¹² 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).

[132:17]  ¹³ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

[132:17]  ¹⁴ tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

[132:18]  ¹⁵ tn Heb “his enemies I will clothe [with] shame.”