Psa 89:1 | KD | STEP | After having recognised the fact that the double inscription of Ps 88 places two irreconcilable statements concerning the origin of that Psalm side by side, we renounce the artifices by which Ethan (איתן) the Ezrahite, of the tribe of Judah (1Ki 5:11 1Ki 4:31, ), is made to be one and the same person with Ethan (Jeduthun) the son of Kushaiah the Merarite, of the tribe of Levi ( ; ; ), the master of the music together with Asaph and Heman, and the chief of the six classes of musicians over whom his six sons were placed as sub-directors (1 Chr. 25). The collector has placed the Psalms of the two Ezrahites together. Without this relationship of the authors the juxtaposition would also be justified by the reciprocal relation in which the two Psalms stand to one another by their common, striking coincidences with the Book of Job. As to the rest, however, Ps 88 is a purely individual, and Psalms 89 a thoroughly nationally Psalm. Both the poetical character and the situation of the two Psalms are distinct. The circumstances in which the writer of Psalms 89 finds himself are in most striking contradiction to the promises given to the house of David. He revels in the contents of these promises, and in the majesty and faithfulness of God, and then he pours forth his intense feeling of the great distance between these and the present circumstances in complaints over the afflicted lot of the anointed of God, and prays God to be mindful of His promises, and on the other hand, of the reproach by which at this time His anointed and His people are overwhelmed. The anointed one is not the nation itself (Hitzig), but he who at that time wears the crown. The crown of the king is defiled to the ground; his throne is cast down to the earth; he is become grey-headed before his time, for all the fences of his land are broken through, his fortresses fallen, and his enemies have driven him out of the field, so that reproach and scorn follow him at every step. There was no occasion for such complaints in the reign of Solomon; but surely in the time of Rehoboam, into the first decade of whose reign Ethan the Ezrahite may have survived king Solomon, who died at the age of sixty. In the fifth year of Rehoboam, Shishak (שׁישׁק = Σέσογχις = Shishonk I ), the first Pharaoh of the twenty-second (Bubastic) dynasty, marched against Jerusalem with a large army gathered together out of many nations, conquered the fortified cities of Judah, and spoiled the Temple and Palace, even carrying away with him the golden shields of Solomon - a circumstance which the history bewails in a very especial manner. At that time Shemaiah preached repentance, in the time of the greatest calamity of war; king and princes humbled themselves; and in the midst of judgment Jerusalem accordingly experienced the gracious forbearance of God, and was spared. God did not complete his destruction, and there also again went forth דברים טובים, i.e., (cf. ; Zec 1:13) kindly comforting words from God, in Judah. Such is the narrative in the Book of Kings (1Ki 14:25-28) and as supplemented by the chronicler ( ). During this very period Psalms 89 took its rise. The young Davidic king, whom loss and disgrace make prematurely old, is Rehoboam, that man of Jewish appearance whom Pharaoh Sheshonk is bringing among other captives before the god Amun in the monumental picture of Karnak, and who bears before him in his embattled ring the words Judhmelek (King of Judah) - one of the finest and most reliable discoveries of Champollion, and one of the greatest triumphs of his system of hieroglyphics. Ps. 89 stands in kindred relationship not only to Ps 74, but besides , also to Ps 77-78, all of which glance back to the earliest times in the history of Israel. They are all Asaphic Psalms, partly old Asaphic (Ps 77, Ps 78), partly later ones (Ps 74, ). From this fact we see that the Psalms of Asaph were the favourite models in that school of the four wise men to which the two Ezrahites belong.

‏ Psalms 89:1

Prayer for a Renewal of the Mercies of David

After having recognised the fact that the double inscription of Ps 88 places two irreconcilable statements concerning the origin of that Psalm side by side, we renounce the artifices by which Ethan (איתן) ^{▼▼This name איתן is also Phoenician in the form יתן, Itan, Ἰτανός; ליתן, litan, is Phoenician, and equivalent to לעלם.)} the Ezrahite, of the tribe of Judah (1Ki 5:11 1Ki 4:31, 1Ch 2:6), is made to be one and the same person with Ethan (Jeduthun) the son of Kushaiah the Merarite, of the tribe of Levi (1Ch 15:17; 1Ch 6:29-32; 1Ch 6:44-47), the master of the music together with Asaph and Heman, and the chief of the six classes of musicians over whom his six sons were placed as sub-directors (1 Chr. 25).

The collector has placed the Psalms of the two Ezrahites together. Without this relationship of the authors the juxtaposition would also be justified by the reciprocal relation in which the two Psalms stand to one another by their common, striking coincidences with the Book of Job. As to the rest, however, Ps 88 is a purely individual, and Psalms 89 a thoroughly nationally Psalm. Both the poetical character and the situation of the two Psalms are distinct.

The circumstances in which the writer of Psalms 89 finds himself are in most striking contradiction to the promises given to the house of David. He revels in the contents of these promises, and in the majesty and faithfulness of God, and then he pours forth his intense feeling of the great distance between these and the present circumstances in complaints over the afflicted lot of the anointed of God, and prays God to be mindful of His promises, and on the other hand, of the reproach by which at this time His anointed and His people are overwhelmed. The anointed one is not the nation itself (Hitzig), but he who at that time wears the crown. The crown of the king is defiled to the ground; his throne is cast down to the earth; he is become grey-headed before his time, for all the fences of his land are broken through, his fortresses fallen, and his enemies have driven him out of the field, so that reproach and scorn follow him at every step.

There was no occasion for such complaints in the reign of Solomon; but surely in the time of Rehoboam, into the first decade of whose reign Ethan the Ezrahite may have survived king Solomon, who died at the age of sixty. In the fifth year of Rehoboam, Shishak (שׁישׁק = Σέσογχις = Shishonk I), the first Pharaoh of the twenty-second (Bubastic) dynasty, marched against Jerusalem with a large army gathered together out of many nations, conquered the fortified cities of Judah, and spoiled the Temple and Palace, even carrying away with him the golden shields of Solomon - a circumstance which the history bewails in a very especial manner. At that time Shemaiah preached repentance, in the time of the greatest calamity of war; king and princes humbled themselves; and in the midst of judgment Jerusalem accordingly experienced the gracious forbearance of God, and was spared. God did not complete his destruction, and there also again went forth דברים טובים, i.e., (cf. Jos 23:14; Zec 1:13) kindly comforting words from God, in Judah. Such is the narrative in the Book of Kings (1Ki 14:25-28) and as supplemented by the chronicler (2Ch 12:1-12).

During this very period Psalms 89 took its rise. The young Davidic king, whom loss and disgrace make prematurely old, is Rehoboam, that man of Jewish appearance whom Pharaoh Sheshonk is bringing among other captives before the god Amun in the monumental picture of Karnak, and who bears before him in his embattled ring the words Judhmelek (King of Judah) - one of the finest and most reliable discoveries of Champollion, and one of the greatest triumphs of his system of hieroglyphics. ^{▼▼Vid., Blau, Sisags Zug gegen Juda, illustrated from the monument in Karnak, Deutsche Morgenländ. Zeitschr. xv. 233-250.}

Ps. 89 stands in kindred relationship not only to Ps 74, but besides Psa 79:1-13, also to Ps 77-78, all of which glance back to the earliest times in the history of Israel. They are all Asaphic Psalms, partly old Asaphic (Ps 77, Ps 78), partly later ones (Ps 74, Psa 79:1-13). From this fact we see that the Psalms of Asaph were the favourite models in that school of the four wise men to which the two Ezrahites belong.