Psalm 89:43
Parallel Verses
English Standard Version
You have also turned back the edge of his sword, and you have not made him stand in battle.

King James Bible
Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.

American Standard Version
Yea, thou turnest back the edge of his sword, And hast not made him to stand in the battle.

Douay-Rheims Bible
Thou hast turned away the help of his sword; and hast not assisted him in battle.

English Revised Version
Yea, thou turnest back the edge his sword, and hast not made him to stand in the battle.

Webster's Bible Translation
Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.

Psalm 89:43 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Now follows the paraphrase of 2 Samuel 7:14, that the faithlessness of David's line in relation to the covenant shall not interfere with (annul) the faithfulness of God - a thought with which one might very naturally console one's self in the reign of Rehoboam. Because God has placed the house of David in a filial relationship to Himself, He will chastise the apostate members as a father chastises his son; cf. Proverbs 23:13. In 1 Chronicles 17:13 the chronicler omits the words of 2 Samuel 7:14 which there provide against perverted action (העוות) on the part of the seed of David; our Psalm proves their originality. But even if, as history shows, this means of chastisement should be ineffectual in the case of individuals, the house of David as such will nevertheless remain ever in a state of favour with Him. In Psalm 89:34 חסדּי לא־אפיר מעמּו corresponds to וחסדּי־לא־יסוּר ממּנּוּ in 2 Samuel 7:15 (lxx, Targum): the fut. Hiph. of פרר is otherwise always אפר; the conjecture אסיר is therefore natural, yet even the lxx translators (ου ̓ μὴ διασκεδάσω) had אפיר before them. שׁקּר בּ as in Psalm 44:18. The covenant with David is sacred with God: He will not profane it (חלּל, to loose the bonds of sanctity). He will fulfil what has gone forth from His lips, i.e., His vow, according to Deuteronomy 23:24 [23], cf. Numbers 30:3 [2]. One thing hath He sworn to David; not: once equals once for all (lxx), for what is introduced by Psalm 89:36 (cf. Psalm 27:4) and follows in Psalm 89:37, Psalm 89:38, is in reality one thing (as in Psalm 62:12, two). He hath sworn it per sanctitatem suam. Thus, and not in sanctuario meo, בּקדשׁי in this passage and Amos 4:2 (cf. on Psalm 60:8) is to be rendered, for elsewhere the expression is בּי, Genesis 22:16; Isaiah 45:23, or בּנפשׁו, Amos 6:8; Jeremiah 51:14, or בּשׁמי, Jeremiah 44:26, or בּימינו, Isaiah 62:8. It is true we do not read any set form of oath in 2 Samuel 7, 1 Chronicles 17, but just as Isaiah, Isaiah 54:9, takes the divine promise in Genesis 8:21 as an oath, so the promise so earnestly and most solemnly pledged to David may be accounted by Psalm-poesy (here and in Psalm 132:11), which reproduces the historical matter of fact, as a promise attested with an oath. With אם in Psalm 89:36 God asserts that He will not disappoint David in reference to this one thing, viz., the perpetuity of his throne. This shall stand for ever as the sun and moon; for these, though they may one day undergo a change (Psalm 102:27), shall nevertheless never be destroyed. In the presence of 2 Samuel 7:16 it looks as if Psalm 89:38 ought to be rendered: and as the witness in the clouds shall it (David's throne) be faithful (perpetual). By the witness in the clouds one would then have to understand the rainbow as the celestial memorial and sign of an everlasting covenant. Thus Luther, Geier, Schmid, and others. But neither this rendering, nor the more natural one, "and as the perpetual, faithful witness in the clouds," is admissible in connection with the absence of the כּ of comparison. Accordingly Hengstenberg, following the example of Jewish expositors, renders: "and the witness in the clouds is perpetual," viz., the moon, so that the continuance of the Davidic line would be associated with the moon, just as the continuance of the condemned earth is with the rainbow. But in what sense would the moon have the name, without example elsewhere, of witness? Just as the Book of Job was the key to the conclusion of Psalm 88, so it is the key to this ambiguous verse of the Psalm before us. It has to be explained according to Job 16:19, where Job says: "Behold in heaven is my witness, and my surety in the heights." Jahve, the אל נאמן (Deuteronomy 7:9), seals His sworn promise with the words, "and the witness in the sky (ethereal heights) is faithful" (cf. concerning this Waw in connection with asseverations, Ew. 340, c). Hengstenberg's objection, that Jahve cannot be called His own witness, is disposed of by the fact that עד frequently signifies the person who testifies anything concerning himself; in this sense, in fact, the whole Tra is called עדוּת ה (the testimony of Jahve).

Psalm 89:43 Parallel Commentaries

Treasury of Scripture Knowledge

turned

Ezekiel 30:21-25 Son of man, I have broken the arm of Pharaoh king of Egypt; and, see, it shall not be bound up to be healed, to put a roller to bind it...

not made

Leviticus 26:36,37 And on them that are left alive of you I will send a faintness into their hearts in the lands of their enemies...

Numbers 14:42,45 Go not up, for the LORD is not among you; that you be not smitten before your enemies...

Joshua 7:4,5,8-12 So there went up thither of the people about three thousand men: and they fled before the men of Ai...

2 Chronicles 25:8 But if you will go, do it; be strong for the battle: God shall make you fall before the enemy: for God has power to help...

Cross References
Psalm 44:10
You have made us turn back from the foe, and those who hate us have gotten spoil.

Psalm 89:44
You have made his splendor to cease and cast his throne to the ground.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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