Commenting on the meaning of בְּנֵ֣י אֵלִ֑ים bĕnê
ʾēlîm in Psa 29:1, Willem A. VanGemeren, notwithstanding his commitment to
strict monotheism was forced to admit that these are heavenly beings:
1–2 Three times the
“mighty ones” are called on to give praise to Yahweh. The threefold use of
“ascribe” followed by the verb “worship” is also found in 96:7–9 (cf. 1 Ch
16:28–29). It may reflect a liturgical practice of calling the worshipers to
present themselves with their sacrifices and offerings before the Lord.
The “mighty ones” are to show due honor to
Yahweh’s “glory and strength” and to his “name.” By the name of the Lord,
Israel had gained victories. The “name” of the Lord, Yahweh, was his seal on
the covenantal relationship between the Great King and his people Israel. Moses
had celebrated the warriorlike character of Yahweh in behalf of his people in
his song: “Yahweh is a warrior; Yahweh is his name” (Ex 15:3). The acts of
Yahweh include his acts of redemption but are not to be limited to them. In
66:1–2, the psalmist calls on all the nations of the earth to shout with joy as
an act of worship due his name. In Psalm 66, the psalmist focuses his attention
on the victorious nature of Israel’s God (vv. 3–7), as well as on his just
judgment of Israel via exile and restoration (vv. 8–20).
The “name” of God is a respectful reference
to Yahweh in the demonstration of his “glory and strength.” In the preceding
psalm, the “strength” of the Lord was the assurance of his presence in blessing
and protection in behalf of his people (28:7–8). The combination of “glory” and
“strength” brings out the nature of his powerful acts in creation and redemption.
His acts reveal his “royal” prerogative.
It seems best to assume that the ascription
of praise includes songs as well as acts of submission in recognition of
Yahweh’s glory, strength, and splendor (vv. 1–2). They reflect his holy
presence (“holiness”) in the affairs of humankind. Thus the psalmist praises
the Lord for his rule, sovereignty, and majesty in relation to his people and
to all of his works.
Who are the “mighty ones” (v. 1) called on to
praise God for his works on earth? The NIV’s rendering obscures the difficulty
of the Hebrew text, which states that the “sons of the gods” must give honor to
him. The phrase is used elsewhere to denote “heavenly beings” or angels (cf. Ge
6:2, 4; Job 1:6; 2:1; 38:7; Pss 82:6; 89:6). In this context, the phrase may be
used as a technical term for the divine assembly of heavenly beings who
surround the throne of God. The worship of God has its greatest momentum when
God’s creatures both in heaven and on earth join to praise him.
The proper approach of the heavenly
creatures, like the earthly creatures, can only be “in holy attire” (v. 2, NIV,
“the splendor of his holiness”). Only when arrayed in a manner fit for the
worship of the Great King, and when consecrated to him like the priests at the
temple, are God’s servants prepared to serve him. (Willem A. VanGemeren,
The Expositor's Bible Commentary, Volume 5: Psalms [rev ed.; Grand
Rapids, Mich.: Zondervan, 2008], 5293)
One should also note that the 1985 JPS
Tanakh renders the text thusly: “A psalm of David. Ascribe to the Lord, o divine
beings [Heb: בְּנֵ֣י אֵלִ֑ים beni-elim], ascribe
to the Lord glory and strength”
On “son [of]” on Hebrew denoting
membership in the same class, note the following:
There is another
use of
