Verse-by-Verse Bible Commentary
Psalms 89:1

Clarke's Commentary

PSALM LXXXIX

The psalmist shows God's great mercy to the house of David,

and the promises which he had given to it of support and

perpetuity, 1-37;

complains that, notwithstanding these promises, the kingdom of

Judah is overthrown, and the royal family nearly ruined, 38-45;

and earnestly prays for their restoration, 46-52.

NOTES ON PSALM LXXXIX

It is most probable that this Psalm was composed during the captivity. Of Ethan and Heman we have already seen something in the introduction to the preceding Psalm; Psalms 88:1 see also the parallel places in the margin. The title should probably be translated, - To give instruction to Ethan the Ezrahite. The Chaldee has, "A good instruction, delivered by Abraham, who came from the east country." The Septuagint and AEthiopic have Nathan the Israelite; the Arabic has Nathan the Israelite.

The Psalm divides itself into two grand parts; the first extends, Psalms 89:1-37, in which the psalmist shows God's mercy to the house of David, and the promises which he has given to it of support and perpetuity. The second part begins with verse Psalms 89:38, and ends with the Psalm; Psalms 89:38-52 and in it the author complains that notwithstanding these promises, the kingdom of Judah is overthrown and the royal family ruined; and he entreats the Lord to remember his covenant made with that family, and restore them from their captivity.

Verse Psalms 89:1. I will sing of the mercies of the Lord — I will celebrate the mercy of God to the house of Jacob; the mercy that has been shown to our fathers from time immemorial.

To all generations — What I say concerning thy mercy and goodness, being inspired by thy Spirit, is not only true, but shall be preserved by the Divine providence for ever.

Bridgeway Bible Commentary

Psalms 89:0 Remember the covenant with David

Apparently Israel had suffered some military setback that threatened its existence. This caused some people to think that God had forsaken his anointed king. The psalmist therefore recalls the covenant promise God made to David to preserve his dynasty for ever, and on the basis of this he claims God’s help (1-4; see 2 Samuel 7:8-16).

Before speaking further of the covenant, the psalmist praises God for his majesty and greatness. None among the multitudes of glorious heavenly beings can compare with him (5-7). On the earth also he is all-powerful, crushing his foes, working wonders and administering justice (8-14). This one is the God of the people of Israel. He is their glory, joy and strength, the one who gave them their king (15-18).
Assured of God’s perfection and sovereignty, the psalmist turns to consider the covenant that God made with Israel. He outlines how God chose David to be his anointed king (19-20), gave him victory over all his enemies (21-23), enlarged his kingdom beyond the borders of Israel (24-25) and gave him power and glory (26-27). Above all, God made a covenant with David to establish his dynasty permanently (28-29). Even if some kings proved unworthy, God promised that he would not alter his plans. He had chosen the dynasty of David as the means of bringing the Messiah (30-37).
It seems now, however, that their great and powerful God has left them. Their covenant Lord appears to have forgotten his promises (38-39). The kingdom has been ruined, the city destroyed, the land plundered (40-41). Enemies are allowed to conquer as they please. The Davidic king has lost his throne and been openly disgraced (42-45). Why, then, does God not act? Certainly, some must die, but is he going to allow these enemies to conquer and kill until the king and his people are eventually wiped out (46-48)? The psalmist prays that God will remember his covenant promise to David, save his people from their present shame, and give them freedom under the rule of their Davidic king again (49-52).

BOOK 4: PSALMS 90-106

Coffman's Commentaries on the Bible

INTRODUCTION

"I will sing of the lovingkindness of Jehovah forever: With my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up forever; Thy faithfulness wilt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant: Thy seed will I establish forever, And build up thy throne to all generations."

The first two verses here are the pledge of the psalmist to sing the praises of God forever; and Psalms 89:2-4 are a summary of 2 Samuel 7, the key passage of the Scriptures in which God through the prophet Nathan made the glorying promises presented here. The entire psalm is related to God's promise of an everlasting kingdom, through the posterity of David.

Apparently, the thought never entered either the mind of David himself, or that of any other Israelite, that the kingdom God promised was not a kingdom of this world, but a SPIRITUAL kingdom. The entire conception of an earthly kingdom of Israel was sinful in its inception, absolutely contrary to God's will, and constituting, through Israel's demand that they should have such a kingdom, Israel's rejection of God Himself (1 Samuel 8:7).

In this light it appears to us as wholly the fault of Israel that they should have believed that "the everlasting kingdom" which God promised them would be any kind of a literal earthly monarchy. God told them at the very beginning of that earthly kingdom they so much desired just exactly what such a kingdom would be like. See 1 Samuel 8:10-18.

The tragic blindness of the chosen people to this one great epic truth is one of the most incredible mistakes any people ever made. Their refusal to believe God's Word about this was the root cause of their rejection of the true Messiah when he finally appeared.

Barnes' Notes on the Whole Bible

I will sing of the mercies of the Lord for ever - Particularly how the “mercy” was manifested in the promise made to David; the solemn covenant made with him in respect to the perpetuity of his throne. The appointment of David to the throne was an act of mere mercy or favor, since he was not in the royal line, and had no claim to the crown. It will be seen, also, that if it be supposed that the covenant with David, and the promise therein made to him, was intended to include the Messiah as descending from him, there was a still higher reason for celebrating the “mercies” of God, inasmuch as all mercy to our world comes through him.

With my mouth - Not merely in my heart, but with words. The meaning here is that he would make a record which might be used evermore as the language of praise.

Will I make known thy faithfulness - In the fulfillment of these promises. He felt assured that they would be fulfilled. Whatever appearances there might be to the contrary, the psalmist had no doubt that God would prove himself to be faithful and true. See the notes at Isaiah 55:3, on the expression, “the sure mercies of David.”

To all generations - Margin, as in Hebrew, generation and generation. He would make a record which would carry down the remembrance of this faithfulness to all future ages.

Calvin's Commentary on the Bible

1I will sing of the mercies of Jehovah for ever. It must be borne in mind, as I have just now observed, that the Psalmist opens with the praises of God, and with calling to mind the Divine covenant, to encourage the faithful to strengthen their faith against the formidable assaults of temptation. If when we set about the duty of prayer some despairing thought, at the very outset, presents itself to us, we must forcibly and resolutely break through it, lest our hearts faint and utterly fail. The design of the prophet, therefore, was to fortify the minds of the godly at the very commencement, with stable and substantial supports, that, relying on the Divine promise, which, to outward appearance, had almost fallen to the ground, and repelling all the assaults of temptation with which their faith was severely shaken, they might with confidence hope for the re-establishment of the kingdom, and continue perseveringly to pray for this blessing. From the sad spectacle of begun decay, ⁽⁵²²⁾ which Ethan beheld, listening to the dictates of carnal reason, he might have thought that both himself and the rest of God’s believing people were deceived; but he expresses his determination to celebrate the mercies of God which at that time were hidden from his view. And as it was no easy matter for him to apprehend and acknowledge the merciful character of God, of whose severity he had actual experience, he uses the plural number, the Mercies of God, that by reflecting on the abundance and variety of the blessings of Divine grace he might overcome this temptation.

(522) Ainsworth’s translation of this last clause is both literal and elegant. “The heavens, thou wilt establish thy faithfulness in them.” Dr Kennicott, in his Remarks on Select Passages of the Old Testament, here refers to verses 37, 38, “where,” says he, “it appears that the sun, the moon, and the bow in the sky, were the tokens of confirmation given by God to the covenant made with David.” “The meaning of this passage,” says Warner, “appears to be, that the constancy of the celestial motions, the regular vicissitudes of day and night, and alternations of the seasons, were emblems of God’s own immutability.”

Smith's Bible Commentary

Psalms 89:1-52

I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations ( Psalms 89:1-4 ).

Now in verse Psalms 89:3 , actually, the psalm begins with the psalmist declaring, "I will sing praises to the Lord; sing of His mercies. My mouth will make known His faithfulness." Now God responds to that. And verse Psalms 89:3 is God's response. And God's response goes actually clear on down to verse Psalms 89:37 . So God is speaking now. It's a prophecy as the psalmist now is speaking forth for God. "I have made a covenant with My chosen, I have sworn to David my servant." What did He swear to David? "Thy seed will I establish forever, and build up thy throne to all generations."

And the heavens shall praise thy wonders ( Psalms 89:5 ),

And now the psalmist comes back. Selah ends God's voice there. God will begin speaking again down a little ways further. So now the psalmist takes it up again. "And the heavens shall praise Thy wonders,"

O LORD: thy faithfulness also in the congregation of the saints. For who in heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto Jehovah? God is greatly to be feared in the assembly of the saints ( Psalms 89:5-7 ),

Or reverenced, actually, in the assembly of the saints.

and to be had in reverence of all of them that are about him ( Psalms 89:7 ).

I think that we can learn quite a bit from the Jewish people concerning the reverence of God. I think that there is a tendency sometimes within the church circles of really not having the proper reverential attitude towards God. Sometimes we begin to get a little flippant about God. And we talk about the man upstairs and we begin to speak of God in irreverent kind of terms even. And I think that we need to be careful about this. We need to become aware and conscious of the greatness of God, the vastness of God. And to be always really just sort of in awe before Him.

There are some people that just by their very position command respect. Because Ronald Reagan has been elected as the next President of the United States, you wouldn't go up, you know, if you were at the airport and you saw him getting off the plane, you wouldn't go running up and say, "Well, Ronnie, all right man. Glad to see you made it, you know." Because of the position as President of the United States you would treat him with respect. You would have respect for the position that the man now has.

We have... living in a society that seems to try to break down this respect for authority. And it is a common thing among our society now of not really showing proper respect for authority. But that is a whole social breakdown. Not showing respect to police officers. Not showing respect to those that are in authority. It just shows a part of the whole social breakdown that is taking place. But it is tragic, because sometimes people also carry that disrespectful attitude over to God. And we should always, actually, hold God in the very highest of respect and reverence.

Now the Jews had such reverence for God that when the scribes would copy the scriptures, every time they came to the name Eloihim, God, in their text, they would take their pen and they would wash it. And then they would dip it in fresh ink to write the letters for God. If they came to the Adonai, the Lord, then they would take and get a fresh pen to write Adonai in the text. If they came to the consonants that stood for that holy name of God, the Y-H-V-H, they would go in and take a bath, change and put on fresh clothes and get a total fresh pen and dip it in ink and write the consonants. But they wouldn't put in the vowels because they felt that the name of God was so holy that they shouldn't even pronounce it in their minds and it should never be uttered from the lips of a person. They wouldn't dare even utter the name.

Now that I think is carrying it perhaps further than God intended, and yet, it does show a degree of reverence towards God that I think that somewhere in the middle of the pendulum we'll find the truth. They may be a little extreme on the one end of legalism, but I think that we tend towards an extreme on the other end, and that in the middle here we need ourselves to come more to the middle of a greater reverence and respect for God. That we don't just speak lightly of God, but we hold Him in highest esteem and respect. God is greatly to be reverenced in the assembly of the saints and to be had in reverence of all of them that are about Him.

O Jehovah God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? For you rule the raging of the sea: when the waves arise, you still them. You have broken Rahab in pieces, as one that is slain; you have scattered your enemies with your strong arm. The heavens are yours, and the earth also is yours: as for the world and the fulness thereof, you have founded them. The north, the south you've created them: Tabor and Hermon shall rejoice in thy name. You have a mighty arm: strong is your hand, and high is your right hand. Justice and judgment are your habitation of thy throne: mercy and truth shall go before thy face. Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance. And in thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. For you are the glory of their strength: and in thy favor our horn shall be exalted. For the LORD is our defense; and the Holy One of Israel is our King ( Psalms 89:8-18 ).

Now God responds to this. The psalmist declares of the greatness of God, declaring why He should be reverenced because of the fact that He rules over the earth, over the heavens, created the earth.

Then you spake in vision to the holy one, and said, I have laid up help upon one that is mighty; I have exalted one that is chosen out of the people. I have found David my servant; with my holy oil have I anointed him: With whom my hand shall be established: my arm shall also strengthen him. The enemy shall not exact upon him ( Psalms 89:19-22 );

That is, will not collect a tribute. He will not be paying tribute to the enemies. He will not be defeated and have to pay tribute to the enemies.

nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted ( Psalms 89:22-24 ).

The horn is a symbol of strength, and so the name of the Lord will be his strength.

I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my father, my God, and the rock of my salvation. Also I will make him my firstborn, higher than the kings of the eaRuth ( Psalms 89:25-27 ).

This, no doubt, has a double fulfillment not only in David, but also in that Seed that should come from David that will rule as King of kings and Lord of lords, even a prophecy of Jesus Christ.

My mercy will I keep for him for ever, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor allow my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once I have sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me ( Psalms 89:28-36 ).

Which, of course, goes on to the prophecy of Christ, "Who will sit upon the throne of David to order it and to establish it in righteousness and in judgment from henceforth, even forever. The zeal of the Lord of hosts will perform this" ( Isaiah 9:7 ). So God has sworn that Christ will sit upon the throne of David forever and ever.

It shall be established for ever as the moon, and as the faithful witness in heaven ( Psalms 89:37 ).

And the Selah brings us to the end of God's response to the psalmist. Now the psalmist declares:

But you have cast off and abhorred, you have been angry with your anointed. You have made void the covenant of your servant: you have profaned his crown by casting it to the ground. You have broken down all of his hedges; you have brought his strongholds to ruin. All that pass by the way spoil him: he is a reproach to his neighbors. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. You have made his glory to cease, and cast his throne down to the ground. The days of his youth have you shortened: and you've covered him with shame. How long, LORD? will you hide yourself for ever? shall thy wrath burn like fire? Remember how short my time is: wherefore hast thou made all men in vain? What man is he that lives, and shall not see death? shall he deliver his soul from the hand of the grave? Lord, where are thy former lovingkindnesses, which you swore to David in thy truth? Remember, Lord, the reproach of your servants; how I do bear in my bosom the reproach of all the mighty people; Wherewith your enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed ( Psalms 89:38-51 ).

And then the close of the third book of the psalms.

Blessed be Jehovah for evermore. Amen, and Amen ( Psalms 89:52 ).

I have mentioned before that each of the books of the psalms closes with a benediction, with the Amen, and Amen. That brings us to the end of the third book. And Psalms 90:1-17 begins the fourth book of the psalms. "

Dr. Constable's Expository Notes

1. God’s character and covenant with David 89:1-4

Ethan announced two major themes of this psalm in Psalms 89:1-2. These are the loyal love (Heb. hesed) and faithfulness of Yahweh. References to God’s loyal love occur in Psalms 89:1-2; Psalms 89:14; Psalms 89:24; Psalms 89:28; Psalms 89:33; Psalms 89:49. He referred to God’s faithfulness in Psalms 89:1-2; Psalms 89:5; Psalms 89:8; Psalms 89:24; Psalms 89:33; Psalms 89:49. He proceeded to appeal to God to honor His promises to David on the basis of these qualities.

The psalmist restated the Davidic Covenant promises in Psalms 89:3-4. Interestingly the word "covenant" does not occur in either 2 Samuel 7 or 1 Chronicles 17, the two places in the Old Testament where God recorded the giving of that covenant. Three key terms used in these two verses also recur throughout this psalm. These are "covenant" (Psalms 89:3; Psalms 89:28; Psalms 89:34; Psalms 89:39), "David My servant" (Psalms 89:3; Psalms 89:20; Psalms 89:50 where it is just "My servant"), and "throne" (Psalms 89:4; Psalms 89:14; Psalms 89:29; Psalms 89:36; Psalms 89:44). Obviously the Davidic Covenant was central in the writer’s thinking in this psalm.

"The background for the Davidic Covenant and the sonship imagery associated with it is the ancient Near Eastern covenant of grant, whereby a king would reward a faithful servant by elevating him to the position of ’sonship’ and granting him special gifts, usually related to land and dynasty. Unlike the conditional suzerain-vassal treaty, after which the Mosaic Covenant was patterned, the covenant of grant was an unconditional, promissory grant which could not be taken away from the recipient. [Note: Footnote 18: "See [Moshe] Weinfeld, ’The Covenant of Grant in the Old Testament and in the Ancient Near East,’ [Journal of the American Oriental Society 90 (1970):] pp. 184-203, for a thorough study of this type of covenant and its biblical parallels, including the Davidic Covenant. . . ."] Consequently God’s covenantal promises to David were guaranteed by an irrevocable divine oath (Psalms 89:3; Psalms 89:28-37; Psalms 132:11)." [Note: Chisholm, "A Theology . . .," p. 267.]

Dr. Constable's Expository Notes

Psalms 89

The writer of this royal psalm was Ethan, another wise Levitical musician in David’s service (1 Kings 4:31; 1 Chronicles 15:17-18). The occasion of writing is unclear. Judging from the content of the psalm it appears to have been a time after David had suffered defeat and some severe affliction.

Ethan interceded for the king, claiming the Davidic Covenant promises (cf. 2 Samuel 7:5-16; 1 Chronicles 17). Why was God afflicting David so severely since He had promised to bless him so greatly? Ethan called on God to honor the Davidic Covenant and send the king relief.

Gill's Exposition of the Whole Bible

I will sing of the mercies of the Lord for ever,.... Both temporal and spiritual, especially the latter, in which there is a large display of the rich and abundant mercy of God, from whence they are so called; as in the choice of men to everlasting life, who are said to be vessels of mercy; in the covenant of grace made with them, the blessings of which are the sure mercies of David; in the mission of Christ, whose coming, as the dayspring from on high, is owing to the tender mercy of our God; in redemption by him, in which mercy and truth have met together; in regeneration, which is according to abundant mercy; in the forgiveness of sins, which is according to the multitude of his tender mercies; and in the whole of salvation, which is not by works of righteousness, but by the mercy of God through Christ: the word may be rendered "graces, kindnesses, goodnesses" l, and designs the abundance of grace; as in the heart of God, in the covenant, in the hands of Christ, as displayed through him, and in the several parts of salvation, and the whole of it: and these are a proper subject for a song; and a truly gracious soul, sensible of these things, thankful for them, cheerful on account of them, and seeing his interest in them, cannot but "sing" of them; and will determine to do it "for ever", every day, and all the day long, as long as he lives, and while he has any being, and which he will do to all eternity:

with my mouth will I make known thy faithfulness to all generations; God is faithful to himself, to all the perfections of his nature, to his truth, holiness, and justice, he cannot deny himself; he is so to his Son, and to all engagements with him, and promises to him; to all his counsels, purposes, and decrees; all which are faithfulness and truth, or faithfully and truly performed; and to his covenant and promises made to his people in Christ, in whom they are all yea and amen: and that this glorious perfection of God might be made known to the saints in all successive generations, and be taken notice of by them, the psalmist spoke and sung this psalm with his mouth, and penned it with his hand; in which there is more mention made of the faithfulness of God than perhaps in any other passage of Scripture besides; see Psalms 89:2.

k Works, vol. i. p. 699, 700. l חסדי "bonitates", Tigurine version; "benignitates", Junius Tremellius "beneficia", Piscator; "gratias", Cocceius.

Henry's Complete Commentary on the Bible

Maschil of Ethan the Ezrahite.

      1 I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.   2 For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.   3 I have made a covenant with my chosen, I have sworn unto David my servant,   4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

      The psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the psalm with songs of praise; for we must, in every thing, in every state, give thanks; thus we must glorify the Lord in the fire. We think, when we are in trouble, that we get ease by complaining; but we do more--we get joy, by praising. Let our complaints therefore be turned into thanksgivings; and in these verses we find that which will be matter of praise and thanksgiving for us in the worst of times, whether upon a personal or a public account, 1. However it be, the everlasting God is good and true, Psalms 89:1; Psalms 89:1. Though we may find it hard to reconcile present dark providences with the goodness and truth of God, yet we must abide by this principle, That God's mercies are inexhaustible and his truth is inviolable; and these must be the matter of our joy and praise: "I will sing of the mercies of the Lord for ever, sing a praising song to God's honour, a pleasant song for my own solace, and Maschil, an instructive song, for the edification of others." We may be for ever singing God's mercies, and yet the subject will not be drawn dry. We must sing of God's mercies as long as we live, train up others to sing of them when we are gone, and hope to be singing them in heaven world without end; and this is singing of the mercies of the Lord for ever. With my mouth, and with my pen (for by that also do we speak), will I make known thy faithfulness to all generations, assuring posterity, from my own observation and experience, that God is true to every word that he has spoken, that they may learn to put their trust in God,Psalms 78:6. 2. However it be, the everlasting covenant is firm and sure, Psalms 89:2-4; Psalms 89:2-4. Here we have, (1.) The psalmist's faith and hope: "Things now look black, and threaten the utter extirpation of the house of David; but I have said, and I have warrant from the word of God to say it, that mercy shall be built up for ever." As the goodness of God's nature is to be the matter of our song (Psalms 89:1; Psalms 89:1), so much more the mercy that is built for us in the covenant; it is still increasing, like a house in the building up, and shall still continue our rest for ever, like a house built up. It shall be built up for ever; for the everlasting habitations we hope for in the new Jerusalem are of this building. If mercy shall be built for ever, then the tabernacle of David, which has fallen down, shall be raised out of its ruins, and built up as in the days of old,Amos 9:11. Therefore mercy shall be built up for ever, because thy faithfulness shalt thou establish in the very heavens. Though our expectations are in some particular instances disappointed, yet God's promises are not disannulled; they are established in the very heavens (that is, in his eternal counsels); they are above the changes of this lower region and out of the reach of the opposition of hell and earth. The stability of the material heavens is an emblem of the truth of God's word; the heavens may be clouded by vapours arising out of the earth, but they cannot be touched, they cannot be changed. (2.) An abstract of the covenant upon which this faith and hope are built: I have said it, says the psalmist, for God hath sworn it, that the heirs of promise might be entirely satisfied of the immutability of his counsel. He brings in God speaking (Psalms 89:3; Psalms 89:3), owning, to the comfort of his people, "I have made a covenant, and therefore will make it good." The covenant is made with David; the covenant of royalty is made with him, as the father of his family, and with his seed through him and for his sake, representing the covenant of grace made with Christ as head of the church and with all believers as his spiritual seed. David is here called God's chosen and his servant; and, as God is not changeable to recede from his own choice, so he is not unrighteous to cast off one that served him. Two things encourage the psalmist to build his faith on this covenant:-- [1.] The ratification of it; it was confirmed with an oath: The Lord has sworn, and he will not repent. [2.] The perpetuity of it; the blessings of the covenant were not only secured to David himself, but were entailed on his family; it was promised that his family should continue--Thy seed will I establish for ever, so that David shall not want a son to reign (Jeremiah 33:20; Jeremiah 33:21); and that it should continue a royal family--I will build up thy throne to all generations, to all the generations of time. This has its accomplishment only in Christ, of the seed of David, who lives for ever, to whom God has given the throne of his father David, and of the increase of whose government and peace there shall be no end. Of this covenant the psalmist will return to speak more largely, Psalms 89:19; Psalms 89:19, &c.