Psa 89:20-21 | KD | STEP | Having thus again come to refer to the king of Israel, the poet now still further unfolds the promise given to the house of David. The present circumstances are a contradiction to it. The prayer to Jahve, for which the way is thus prepared, is for the removal of this contradiction. A long line, extending beyond the measure of the preceding lines, introduces the promises given to David. With אז the respective period of the past is distinctly defined. The intimate friend of Jahve (חסיד) is Nathan ( ) or David, according as we translate בחזון “in a vision” or “by means of a vision.” But side by side with the לחסידך we also find the preferable reading לחסידיך, which is followed in the renderings of the lxx, Syriac, Vulgate, Targum, Aquila, Symmachus, and the Quarta, and is adopted by Rashi, Aben-Ezra, and others, and taken up by Heidenheim and Baer. The plural refers to Samuel and Nathan, for the statement brings together what was revealed to these two prophets concerning David. עזר is assistance as a gift, and that, as the designation of the person succoured by it (שׁוּה על as in ) with גּבּור shows, aid in battle. בּחוּר (from בּחר = בּגר in the Mishna: to ripen, to be manly or of marriageable age, distinct from בּחיר in ) is a young man, adolescens : while yet a young man David was raised out of his humble lowly condition ( ) high above the people. When he received the promise (2 Sam. 7) he had been anointed and had attained to the lordship over all Israel. Hence the preterites in , which are followed by promissory futures from onwards. תּכּון is fut. Niph ., to be established, to prove one’s self to be firm, unchangeable ( ), a stronger expression than תּהיה, , ; 2Sa 3:10. The Hiph . השּׁיא, derived from נשׁא = נשׁה, to credit (vid., on ; Gesenius, Hengstenberg), does not give any suitable sense; it therefore signifies here as elsewhere, “to impose upon, surprise,” with בּ, as in with על. is the echo of 2Sa 7:10.

‏ Psalms 89:20-21

Having thus again come to refer to the king of Israel, the poet now still further unfolds the promise given to the house of David. The present circumstances are a contradiction to it. The prayer to Jahve, for which the way is thus prepared, is for the removal of this contradiction. A long line, extending beyond the measure of the preceding lines, introduces the promises given to David. With אז the respective period of the past is distinctly defined. The intimate friend of Jahve (חסיד) is Nathan (1Ch 17:15) or David, according as we translate בחזון “in a vision” or “by means of a vision.” But side by side with the לחסידך we also find the preferable reading לחסידיך, which is followed in the renderings of the lxx, Syriac, Vulgate, Targum, Aquila, Symmachus, and the Quarta, and is adopted by Rashi, Aben-Ezra, and others, and taken up by Heidenheim and Baer. The plural refers to Samuel and Nathan, for the statement brings together what was revealed to these two prophets concerning David. עזר is assistance as a gift, and that, as the designation of the person succoured by it (שׁוּה על as in Psa 21:6) with גּבּור shows, aid in battle. בּחוּר (from בּחר = בּגר in the Mishna: to ripen, to be manly or of marriageable age, distinct from בּחיר in Psa 89:4) is a young man, adolescens: while yet a young man David was raised out of his humble lowly condition (Psa 78:71) high above the people. When he received the promise (2 Sam. 7) he had been anointed and had attained to the lordship over all Israel. Hence the preterites in Psa 89:20-21, which are followed by promissory futures from Psa 89:22 onwards. תּכּון is fut. Niph., to be established, to prove one’s self to be firm, unchangeable (Psa 78:37), a stronger expression than תּהיה, 1Sa 18:12, 1Sa 18:14; 2Sa 3:10. The Hiph. השּׁיא, derived from נשׁא = נשׁה, to credit (vid., on Isa 24:2; Gesenius, Hengstenberg), does not give any suitable sense; it therefore signifies here as elsewhere, “to impose upon, surprise,” with בּ, as in Psa 55:16 with על. Psa 89:23 is the echo of 2Sa 7:10.