Psalm 89:6
Parallel Verses
English Standard Version
For who in the skies can be compared to the LORD? Who among the heavenly beings is like the LORD,

King James Bible
For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?

American Standard Version
For who in the skies can be compared unto Jehovah? Who among the sons of the mighty is like unto Jehovah,

Douay-Rheims Bible
For who in the clouds can be compared to the Lord: or who among the sons of God shall be like to God?

English Revised Version
For who in the skies can be compared unto the LORD? who among the sons of the mighty is like unto the LORD,

Webster's Bible Translation
For who in the heaven can be compared to the LORD? who among the sons of the mighty can be likened to the LORD?

Psalm 89:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

He who complains thus without knowing any comfort, and yet without despairing, gathers himself up afresh for prayer. With ואני he contrasts himself with the dead who are separated from God's manifestation of love. Being still in life, although under wrath that apparently has no end, he strains every nerve to struggle through in prayer until he shall reach God's love. His complaints are petitions, for they are complaints that are poured forth before God. The destiny under which for a long time he has been more like one dying than living, reaches back even into his youth. מנּער (since נער is everywhere undeclined) is equivalent to מנּערי. The ἐξηπορήθην of the lxx is the right indicator for the understanding of the ἅπαξ λ.ε.γ. אפוּנה. Aben-Ezra and Kimchi derive it from פּן, like עלה from על,

(Note: The derivation is not contrary to the genius of the language; the supplementing productive force of the language displayed in the liturgical poetry of the synagogue, also changes particles into verbs: vid., Zunz, Die synagogaie Poesie des Mittelalters, S. 421.)

and assign to it the signification of dubitare. But it may be more safely explained after the Arabic words Arab. afana, afina, ma'fûn (root 'f, to urge forwards, push), in which the fundamental notion of driving back, narrowing and exhausting, is transferred to a weakening or weakness of the intellect. We might also compare פּנה, Arab. faniya, "to disappear, vanish, pass away;" but the ἐξηπορήθην of the lxx favours the kinship with that Arab. afina, infirma mente et consilii inops fuit,

(Note: Abulwald also explains אפוּנה after the Arabic, but in a way that cannot be accepted, viz., "for a long time onwards," from the Arabic iffân (ibbân, iff, afaf, ifâf, taiffah), time, period - time conceived of in the onward rush, the constant succession of its moments.)

which has been already compared by Castell. The aorist of the lxx, however, is just as erroneous in this instance as in Psalm 42:5; Psalm 55:3; Psalm 57:5. In all these instances the cohortative denotes the inward result following from an outward compulsion, as they say in Hebrew: I lay hold of trembling (Isaiah 13:8; Job 18:20; Job 21:6) or joy (Isaiah 35:10; Isaiah 51:11), when the force of circumstances drive one into such states of mind. Labouring under the burden of divine dispensations of a terrifying character, he finds himself in a state of mental weakness and exhaustion, or of insensible (senseless) fright; over him as their destined goal before many others go God's burnings of wrath (plur. only in this instance), His terrible decrees (vid., concerning בעת on Psalm 18:5) have almost annihilated him. צמּתתוּני is not an impossible form (Olshausen, 251, a), but an intensive form of צמּתוּ, the last part of the already inflected verb being repeated, as in עהבוּ הבוּ, Hosea 4:18 (cf. in the department of the noun, פּיפיּות, edge-edges equals many edges, Psalm 149:6), perhaps under the influence of the derivative.

(Note: Heidenheim interprets: Thy terrors are become to me as צמתת (Leviticus 25:23), i.e., inalienably my own.)

The corrections צמתּתני (from צמתת) or צמּתתני (from צמּת) are simple enough; but it is more prudent to let tradition judge of that which is possible in the usage of the language. In Psalm 88:18 the burnings become floods; the wrath of God can be compared to every destroying and overthrowing element. The billows threaten to swallow him up, without any helping hand being stretched out to him on the part of any of his lovers and friends. In v. 19a to be now explained according to Job 16:14, viz., My familiar friends are gloomy darkness; i.e., instead of those who were hitherto my familiars (Job 19:14), darkness is become my familiar friend? One would have thought that it ought then to have been מידּעי (Schnurrer), or, according to Proverbs 7:4, מודעי, and that, in connection with this sense of the noun, מחשׁך ought as subject to have the precedence, that consequently מידּעי is subject and מחשׁך predicate: my familiar friends have lost themselves in darkness, are become absolutely invisible (Hitzig at last). But the regular position of the words is kept to if it is interpreted: my familiar friends are reduced to gloomy darkness as my familiar friend, and the plural is justified by Job 19:14 : Mother and sister (do I call) the worm. With this complaint the harp falls from the poet's hands. He is silent, and waits on God, that He may solve this riddle of affliction. From the Book of Job we might infer that He also actually appeared to him. He is more faithful than men. No soul that in the midst of wrath lays hold upon His love, whether with a firm or with a trembling hand, is suffered to be lost.

Psalm 89:6 Parallel Commentaries

Treasury of Scripture Knowledge

for who

Psalm 89:8 O LORD God of hosts, who is a strong LORD like to you? or to your faithfulness round about you?

Psalm 40:5 Many, O LORD my God, are your wonderful works which you have done, and your thoughts which are to us-ward...

Psalm 71:19 Your righteousness also, O God, is very high, who have done great things: O God, who is like to you!

Psalm 73:25 Whom have I in heaven but you? and there is none on earth that I desire beside you.

Psalm 86:8 Among the gods there is none like to you, O Lord; neither are there any works like to your works.

Psalm 113:5 Who is like to the LORD our God, who dwells on high,

Exodus 15:11 Who is like to you, O LORD, among the gods? who is like you, glorious in holiness, fearful in praises, doing wonders?

Jeremiah 10:6 For as much as there is none like to you, O LORD; you are great, and your name is great in might.

the sons

Psalm 29:1 Give to the LORD, O you mighty, give to the LORD glory and strength.

Psalm 52:1 Why boast you yourself in mischief, O mighty man? the goodness of God endures continually.

Cross References
Psalm 29:1
Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength.

Psalm 82:1
God has taken his place in the divine council; in the midst of the gods he holds judgment:

Psalm 86:8
There is none like you among the gods, O Lord, nor are there any works like yours.

Psalm 93:4
Mightier than the thunders of many waters, mightier than the waves of the sea, the LORD on high is mighty!

Psalm 113:5
Who is like the LORD our God, who is seated on high,

Jump to Previous
Beings Comparable Compare Compared Comparison Gods Heaven Heavenly Heavens Likened Mighty Skies Sky
Jump to Next
Beings Comparable Compare Compared Comparison Gods Heaven Heavenly Heavens Likened Mighty Skies Sky
Links
Psalm 89:6 NIV
Psalm 89:6 NLT
Psalm 89:6 ESV
Psalm 89:6 NASB
Psalm 89:6 KJV

Psalm 89:6 Bible Apps
Psalm 89:6 Biblia Paralela
Psalm 89:6 Chinese Bible
Psalm 89:6 French Bible
Psalm 89:6 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Psalm 89:5
Top of Page
Top of Page