Psalms 89:1-7

Psalm 89 ¹ 

A well-written song ²  by Ethan the Ezrachite.

89:1 I will sing continually ³  about the Lord’s faithful deeds;

to future generations I will proclaim your faithfulness. ⁴ 

89:2 For I say, “Loyal love is permanently established; ⁵ 

in the skies you set up your faithfulness.” ⁶ 

89:3 The Lord said, ⁷ 

“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 ⁸ 

and establish your throne throughout future generations.’” ⁹  (Selah)

89:5 O Lord, the heavens ¹⁰  praise your amazing deeds,

as well as your faithfulness in the angelic assembly. ¹¹ 

89:6 For who in the skies can compare to the Lord?

Who is like the Lord among the heavenly beings, ¹² 

89:7 a God who is honored ¹³  in the great angelic assembly, ¹⁴ 

and more awesome than ¹⁵  all who surround him?

Nehemiah 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ¹⁶  May your glorious name ¹⁷  be blessed; may it be lifted up above all blessing and praise.

Revelation 15:3-4

15:3 They ¹⁸  sang the song of Moses the servant ¹⁹  of God and the song of the Lamb: ²⁰ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²¹ 

Just ²²  and true are your ways,

King over the nations! ²³ 

15:4 Who will not fear you, O Lord,

and glorify ²⁴  your name, because you alone are holy? ²⁵ 

All nations ²⁶  will come and worship before you

for your righteous acts ²⁷  have been revealed.”

Revelation 19:5

19:5 Then ²⁸  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

[89:1]  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.

[89:1]  ² 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]  ³ tn Or “forever.”

[89:1]  ⁴ tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”

[89:2]  ⁵ tn Heb “built.”

[89:2]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “forever I will establish your offspring.”

[89:4]  ⁹ tn Heb “and I will build to a generation and a generation your throne.”

[89:5]  ¹⁰ 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]  ¹¹ 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]  ¹² 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 Lord’s heavenly throne.

[89:7]  ¹³ tn Heb “feared.”

[89:7]  ¹⁴ tn Heb “in the great assembly of the holy ones.”

[89:7]  ¹⁵ tn Or perhaps “feared by.”

[9:5]  ¹⁶ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ¹⁷ tn Heb “the name of your glory.”

[15:3]  ¹⁸ tn Here καί (kai) has not been translated.

[15:3]  ¹⁹ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁰ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ²² tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²³ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[15:4]  ²⁴ tn Or “and praise.”

[15:4]  ²⁵ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁷ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[19:5]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.