Psalms 89:19

“Then thou spakest in vision to thy Holy One, etc.] Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of him to the kingdom, and his unction for it, (<091601>1 Samuel 16:1). The Vulgate Latin version reads it “to thy Holy Ones”: and so the Targum, with which agree the Septuagint and Arabic versions, which render it “thy sons”; and the Syriac version “his righteous ones”, and so takes in Nathan also, to whom the Lord spake in a vision, by night, concerning the settlement and perpetuity of the kingdom in David’s family, (<100704>2 Samuel 7:4), etc. Aben Ezra interprets it of the singers, Heman,…”

“Then thou spakest in vision - Or, by a vision. See this word explained in the notes at Isaiah 1:1. The meaning is, that God had spoken this by means of visions, or by communications made to his people by the prophets. This “vision” was especially made known to Nathan, and through him to David. See 2 Samuel 7:4-17. The substance of what is here said is found in that passage in Samuel. In 2 Samuel 7:17, it is expressly called a “vision.” To thy holy one - The vision was addressed particularly to David, but was made through him to the people of Israel. The ancient versions render this in the plural, as referring to the people of Israel. The Hebrew is in the singular number. I have laid help…”

“Vision - Which then was the usual way by which God spake to the prophets. Holy one - To thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan. Laid help - I have provided help for my people. Upon - Upon a person of singular courage and wisdom. Psalms 89:22”

“89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.”

“Then: Sa1 16:1; Sa2 7:8-17; Luk 1:70; Pe2 1:21, Pe2 3:2 to thy holy: Mar 1:24; Rev 3:7 I have laid: Sa1 16:18; Isa 9:6; Jer 30:21 exalted: Psa 89:3; Kg1 11:34; Phi 2:6-11; Heb 2:9-17 Psalms 89:20”

“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 ( Ch1 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…”