Discovery BoxPsalms 88:1--89:52
ContextA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 2 a well-written song 3 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 4
By day I cry out
and at night I pray before you. 5
Pay attention 7 to my cry for help!
88:3 For my life 8 is filled with troubles
and I am ready to enter Sheol. 9
88:4 They treat me like 10 those who descend into the grave. 11
I am like a helpless man, 12
88:5 adrift 13 among the dead,
like corpses lying in the grave,
whom you remember no more,
and who are cut off from your power. 14
88:6 You place me in the lowest regions of the pit, 15
in the dark places, in the watery depths.
88:7 Your anger bears down on me,
and you overwhelm me with all your waves. (Selah)
88:8 You cause those who know me to keep their distance;
you make me an appalling sight to them.
I am trapped and cannot get free. 16
88:9 My eyes grow weak because of oppression.
I call out to you, O Lord, all day long;
I spread out my hands in prayer to you. 17
88:10 Do you accomplish amazing things for the dead?
Do the departed spirits 18 rise up and give you thanks? (Selah)
88:11 Is your loyal love proclaimed in the grave,
or your faithfulness in the place of the dead? 19
88:12 Are your amazing deeds experienced 20 in the dark region, 21
or your deliverance in the land of oblivion? 22
88:13 As for me, I cry out to you, O Lord;
in the morning my prayer confronts you.
88:14 O Lord, why do you reject me,
and pay no attention to me? 23
88:15 I am oppressed and have been on the verge of death since my youth. 24
I have been subjected to your horrors and am numb with pain. 25
88:16 Your anger overwhelms me; 26
your terrors destroy me.
88:17 They surround me like water all day long;
they join forces and encircle me. 27
88:18 You cause my friends and neighbors to keep their distance; 28
those who know me leave me alone in the darkness. 29
A well-written song 31 by Ethan the Ezrachite.
89:1 I will sing continually 32 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 33
89:2 For I say, “Loyal love is permanently established; 34
in the skies you set up your faithfulness.” 35
“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 37
and establish your throne throughout future generations.’” 38 (Selah)
89:5 O Lord, the heavens 39 praise your amazing deeds,
as well as your faithfulness in the angelic assembly. 40
89:6 For who in the skies can compare to the Lord?
Who is like the Lord among the heavenly beings, 41
89:7 a God who is honored 42 in the great angelic assembly, 43
and more awesome than 44 all who surround him?
89:8 O Lord, sovereign God! 45
Who is strong like you, O Lord?
Your faithfulness surrounds you.
89:9 You rule over the proud sea. 46
When its waves surge, 47 you calm them.
89:10 You crushed the Proud One 48 and killed it; 49
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. 50
89:12 You created the north and the south.
Tabor and Hermon 51 rejoice in your name.
89:13 Your arm is powerful,
your hand strong,
your right hand 52 victorious. 53
89:14 Equity and justice are the foundation of your throne. 54
Loyal love and faithfulness characterize your rule. 55
89:15 How blessed are the people who worship you! 56
O Lord, they experience your favor. 57
89:16 They rejoice in your name all day long,
and are vindicated 58 by your justice.
89:17 For you give them splendor and strength. 59
By your favor we are victorious. 60
89:18 For our shield 61 belongs to the Lord,
our king to the Holy One of Israel. 62
89:19 Then you 63 spoke through a vision to your faithful followers 64 and said:
“I have energized a warrior; 65
I have raised up a young man 66 from the people.
89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 67
89:21 My hand will support him, 68
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 69 from him; 70
a violent oppressor will not be able to humiliate him. 71
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 72
and by my name he will win victories. 73
89:25 I will place his hand over the sea,
his right hand over the rivers. 74
89:26 He will call out to me,
‘You are my father, 75 my God, and the protector who delivers me.’ 76
89:27 I will appoint him to be my firstborn son, 77
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 78
89:29 I will give him an eternal dynasty, 79
and make his throne as enduring as the skies above. 80
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 81 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 82
their sin by inflicting them with bruises. 83
89:33 But I will not remove 84 my loyal love from him,
nor be unfaithful to my promise. 85
89:34 I will not break 86 my covenant
or go back on what I promised. 87
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 88 David.
89:36 His dynasty will last forever. 89
His throne will endure before me, like the sun, 90
89:37 it will remain stable, like the moon, 91
his throne will endure like the skies.” 92 (Selah)
89:38 But you have spurned 93 and rejected him;
you are angry with your chosen king. 94
89:39 You have repudiated 95 your covenant with your servant; 96
you have thrown his crown to the ground. 97
89:40 You have broken down all his 98 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 99 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 100
and all his enemies to rejoice.
89:43 You turn back 101 his sword from the adversary, 102
and have not sustained him in battle. 103
89:44 You have brought to an end his splendor, 104
and have knocked 105 his throne to the ground.
89:45 You have cut short his youth, 106
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 107
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 108
Why do you make all people so mortal? 109
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 110 (Selah)
89:49 Where are your earlier faithful deeds, 111 O Lord, 112
the ones performed in accordance with your reliable oath to David? 113
89:50 Take note, O Lord, 114 of the way your servants are taunted, 115
and of how I must bear so many insults from people! 116
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 117
89:52 118 The Lord deserves praise 119 forevermore!
We agree! We agree! 120
[88:1] 1 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 2 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 3 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 4 tn Heb “O
[88:1] 5 tn Heb “[by] day I cry out, in the night before you.”
[88:2] 6 tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.
[88:2] 7 tn Heb “turn your ear.”
[88:3] 12 tn Heb “and my life approaches Sheol.”
[88:4] 16 tn Heb “I am considered with.”
[88:4] 17 tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.
[88:4] 18 tn Heb “I am like a man [for whom] there is no help.”
[88:5] 22 tn Heb “from your hand.”
[88:6] 26 tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.
[88:8] 31 tn Heb “[I am] confined and I cannot go out.”
[88:9] 36 tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.
[88:10] 41 tn Heb “Rephaim,” a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19).
[88:11] 46 tn Heb “in Abaddon,” a name for Sheol. The noun is derived from a verbal root meaning “to perish,” “to die.”
[88:12] 52 tn Heb “darkness,” here a title for Sheol.
[88:12] 53 tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”
[88:14] 56 tn Heb “[why] do you hide your face from me?”
[88:15] 61 tn Heb “and am dying from youth.”
[88:15] 62 tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).
[88:16] 66 tn Heb “passes over me.”
[88:17] 71 tn Heb “they encircle me together.”
[88:18] 76 tn Heb “you cause to be far from me friend and neighbor.”
[88:18] 77 tn Heb “those known by me, darkness.”
[89:1] 81 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.
[89:1] 82 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.
[89:1] 84 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:2] 87 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).
[89:3] 91 tn The words “the
[89:4] 96 tn Heb “forever I will establish your offspring.”
[89:4] 97 tn Heb “and I will build to a generation and a generation your throne.”
[89:5] 101 tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.
[89:5] 102 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).
[89:6] 106 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] 112 tn Heb “in the great assembly of the holy ones.”
[89:7] 113 tn Or perhaps “feared by.”
[89:8] 116 tn Traditionally “God of hosts.” The title here pictures the
[89:9] 121 tn Heb “the majesty of the sea.”
[89:10] 126 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] 127 tn Heb “like one fatally wounded.”
[89:11] 131 tn Heb “the world and its fullness, you established them.”
[89:12] 136 sn Tabor and Hermon were two of the most prominent mountains in Palestine.
[89:13] 141 sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
[89:13] 142 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] 146 sn The Lord’s throne symbolizes his kingship.
[89:14] 147 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] 151 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
[89:15] 152 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] 156 tn Heb “are lifted up.”
[89:17] 161 tn Heb “for the splendor of their strength [is] you.”
[89:17] 162 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] 166 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] 167 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] 171 tn The pronoun “you” refers to the
[89:19] 172 tc Many medieval
[89:19] 173 tn Heb “I have placed help upon a warrior.”
[89:19] 174 tn Or perhaps “a chosen one.”
[89:20] 176 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 181 tn Heb “with whom my hand will be firm.”
[89:22] 186 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 187 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] 188 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).
[89:24] 191 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 192 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).
[89:25] 196 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).
[89:26] 201 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.
[89:26] 202 tn Heb “the rocky summit of my deliverance.”
[89:27] 206 sn The firstborn son typically had special status and received special privileges.
[89:28] 211 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 216 tn Heb “and I will set in place forever his offspring.”
[89:29] 217 tn Heb “and his throne like the days of the heavens.”
[89:31] 221 tn Or “desecrate.”
[89:32] 226 tn Heb “I will punish with a club their rebellion.”
[89:32] 227 tn Heb “with blows their sin.”
[89:33] 231 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 232 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 236 tn Or “desecrate.”
[89:34] 237 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 246 tn Heb “his offspring forever will be.”
[89:36] 247 tn Heb “and his throne like the sun before me.”
[89:37] 251 tn Heb “like the moon it will be established forever.”
[89:37] 252 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 (vÿ’ed) to עוֹלָם (’olam) 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, kisse’, “throne”) and ’d (= 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, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[89:38] 256 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 257 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
[89:39] 261 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 262 tn Heb “the covenant of your servant.”
[89:39] 263 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 266 tn The king here represents the land and cities over which he rules.
[89:41] 271 tn Heb “all the passersby on the road.”
[89:42] 276 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).
[89:43] 281 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.
[89:43] 282 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 (’akhor, “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 corrupted 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.
[89:43] 283 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 286 tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).
[89:44] 287 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 291 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 296 tn Heb “How long, O
[89:47] 301 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 ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
[89:47] 302 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
[89:48] 306 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!”
[89:49] 311 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 312 tc Many medieval Hebrew
[89:49] 313 tn Heb “[which] you swore on oath to David by your faithfulness.”
[89:50] 316 tc Many medieval Hebrew
[89:50] 317 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew
[89:50] 318 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 (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
[89:51] 321 tn Heb “[by] which your enemies, O
[89:52] 326 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).
[89:52] 327 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[89:52] 328 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], 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!”
