Psalms 89:12

Translation
King James Version
The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name.
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KJV (with Strong's)
The north H6828 and the south H3225 thou hast created H1254 H8804 them: Tabor H8396 and Hermon H2768 shall rejoice H7442 H8762 in thy name H8034.
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Complete Jewish Bible
You created north and south; Tavor and Hermon take joy in your name.
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Berean Standard Bible
North and south You created; Tabor and Hermon shout for joy at Your name.
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American Standard Version
The north and the south, thou hast created them: Tabor and Hermon rejoice in thy name.
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World English Bible Messianic
The north and the south, you have created them. Tabor and Hermon rejoice in your name.
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Geneva Bible (1599)
Thou hast created the North and the South: Tabor and Hermon shall reioyce in thy Name.
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Young's Literal Translation
North and south Thou hast appointed them, Tabor and Hermon in Thy name do sing.
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See also
Joshua 12:1Job 26:7Joshua 19:22Deuteronomy 3:8Deuteronomy 3:9Judges 4:12Judges 4:6
In the KJVVerse 15,339 of 31,102

Study This Verse

SUMMARY

Psalms 89:12 serves as a profound declaration of God's boundless creative power and universal sovereignty, asserting His role as the divine architect of the entire cosmos, from its vast geographical expanses to its most prominent natural landmarks. This verse masterfully employs personification to illustrate that all creation, in its very existence and grandeur, bears silent yet undeniable witness to the majesty and glory of its divine Maker. It establishes a foundational truth within a psalm that otherwise extols God's unwavering faithfulness and covenant-keeping, setting the stage for the psalmist's subsequent appeal to God's character amidst perceived challenges.

CONTEXT

  • Literary Context: Psalms 89 is designated as a "Maskil," indicating an instructional or contemplative psalm, and is attributed to Ethan the Ezrahite. The psalm is structurally divided into two distinct yet interconnected sections: an effusive hymn of praise celebrating God's omnipotence, righteousness, and enduring faithfulness (verses 1-18), followed by a poignant lament concerning the apparent failure of God's covenant with David (verses 19-52). Verse 12 is firmly situated within the opening hymn of praise, meticulously establishing God's absolute cosmic authority and creative prowess. This magnificent portrayal of God's universal dominion serves as the theological bedrock upon which the psalm constructs its argument for God's specific, covenantal faithfulness to David. The initial celebration of God's power over all creation underscores the psalmist's deep-seated trust in a God who is supremely capable of upholding His word, even when challenging circumstances suggest otherwise, thereby intensifying the emotional weight of the subsequent lament.
  • Historical & Cultural Context: In the ancient Near Eastern worldview, deities were often perceived as localized, limited in power, or associated with specific geographical regions or natural phenomena. In stark contrast, Psalms 89:12 asserts the God of Israel's universal and unlimited dominion. The phrase "the north and the south" functions as a merism, a literary device encompassing the totality of the earth, signifying all directions and, by extension, the entire globe. Mount Tabor, with its distinctive dome shape, is located in the Jezreel Valley in central Israel, a prominent and easily recognizable landmark. Mount Hermon, the majestic, often snow-capped peak in the far north, is the highest mountain in the region, symbolizing grandeur, permanence, and the northernmost reach of the biblical world. By naming these specific, geographically distinct mountains, the psalmist emphasizes that God's creative power extends over the entire land and beyond, from its highest points to its broadest reaches. This reinforces the unique nature of Israel's God as the one true Creator, distinct from the limited, often anthropomorphic, deities of surrounding cultures.
  • Key Themes: This verse powerfully contributes to several overarching themes within Psalms 89 and the broader biblical narrative. Firstly, it highlights Universal Creation and Sovereignty, affirming God's absolute dominion over all things, as seen from the very beginning in the creation account itself. This emphasizes that God is not just a tribal deity but the Lord of all existence. Secondly, it underscores Nature's Acknowledgment of God, using personification to convey that creation inherently testifies to its Creator's glory, echoing the sentiment found in Psalm 19:1, where the heavens declare God's handiwork. This silent yet profound praise from the natural world serves as a powerful reminder for humanity to likewise offer worship. Lastly, the verse lays a foundational premise for the theme of Divine Majesty and Faithfulness. If God possesses such immense power to create and sustain the entire cosmos, then His promises and covenants, particularly the covenant with David, are equally sure and reliable, providing a basis for unwavering trust despite challenging circumstances.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • created (Hebrew, bârâʼ, H1254): This verb is uniquely used in the Old Testament to describe God's creative activity, often implying creation ex nihilo (out of nothing) or the bringing into existence of something entirely new and distinct. Its use here emphasizes that "the north and the south," and by extension, all geographical features, are not products of chance or the work of lesser deities, but are direct results of God's singular, sovereign, and powerful act of origination. It denotes His ultimate authority, ownership, and supreme power over all existence.
  • rejoice (Hebrew, rânan, H7442): This word carries strong connotations of shouting for joy, singing aloud, or crying out with exuberant delight, often in a public or celebratory manner. When applied to inanimate mountains, it signifies a profound, overflowing, and undeniable testimony. It is not a literal shout, but a poetic expression of nature's inherent and enthusiastic acknowledgment of God's presence, power, and glory, so evident that it evokes a celebratory response from the created order itself.
  • Tabor and Hermon (Hebrew, Tâbôwr and Chermôwn, H8396): These are not just any mountains but specific, iconic geographical landmarks in ancient Israel. Tabor, with its distinctive dome shape, is located in the central part of the land, while Hermon, the highest peak, dominates the northern horizon. Their mention signifies a merism, representing the entirety of the land from south-central to the far north, and by extension, the whole earth. They are chosen for their prominence, beauty, and enduring nature, making them fitting symbols of creation's inherent praise and the vastness of God's dominion.

Verse Breakdown

  • "The north and the south thou hast created them:" This opening clause unequivocally establishes God as the universal Creator and Sovereign over all physical space. "The north and the south" function as a merism, a literary device where two contrasting parts represent the whole. Here, it signifies the entirety of the earth's geographical expanse, from pole to pole, or simply all directions. It declares that every part of the cosmos, without exception, owes its existence to God's direct creative act. This underscores His omnipotence and omnipresence, asserting His complete dominion over all physical space and time.
  • "Tabor and Hermon shall rejoice in thy name." This clause employs personification, attributing human emotion and action ("rejoice") to inanimate mountains. Tabor and Hermon, as prominent and majestic mountains, serve as synecdoche or metonymy, representing all mountains, or indeed, all of creation. Their "rejoicing" is not literal but a poetic expression of their silent yet profound testimony to God's glory, power, and wisdom, which are inherent in their very existence and grandeur. To "rejoice in thy name" means to celebrate and acknowledge God's character, authority, and revealed presence as made manifest through His creative work. It implies that creation inherently reflects and praises its Maker, serving as a constant, visible witness to His divine attributes.

Literary Devices

Psalms 89:12 is rich with literary artistry that profoundly enhances its theological message. The most prominent device is Personification, where inanimate objects—specifically Mount Tabor and Mount Hermon—are endowed with the human capacity to "rejoice." This vivid imagery conveys a sense of vibrant, enthusiastic praise emanating from the natural world, emphasizing that creation is not a static backdrop but an active participant in declaring God's glory. Complementing this is Merism, seen in the phrase "the north and the south," which encompasses the totality of the earth's expanse, signifying God's universal dominion over all directions and, by extension, the entire cosmos. Furthermore, the specific mention of "Tabor and Hermon" functions as a form of Synecdoche or Metonymy, where these two prominent mountains stand in for all mountains, or indeed, all of creation. They are iconic symbols representing the breadth and majesty of the natural world, chosen to illustrate that every corner of creation bears witness to God's creative power. The verse also implicitly uses Parallelism between God's act of creation and creation's response, highlighting the direct cause-and-effect relationship between divine action and natural praise.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 89:12 profoundly connects God's universal creative power with His covenantal faithfulness, a central and often challenged theme of the entire psalm. The immense power demonstrated in creating the vast "north and south" and causing majestic mountains like Tabor and Hermon to "rejoice" serves as an irrefutable foundation for trusting God's promises, particularly His enduring covenant with David. If God is capable of bringing the entire cosmos into being and sustaining it in such a way that even nature praises Him, then His word and His commitments are absolutely reliable. This verse reminds us that the God who orchestrates the grand symphony of creation is the same God who faithfully guides human history and upholds His divine decrees. Creation's silent testimony is a constant call to humanity to acknowledge and praise the Creator, reflecting His glory in our lives as Tabor and Hermon reflect His majesty in their very being.

REFLECTION AND APPLICATION

Psalms 89:12 invites us to lift our gaze beyond our immediate circumstances and contemplate the vastness of God's creative power and His omnipresence. It reminds us that our God is not confined by human limitations or understanding, but is the sovereign architect of all that exists. Just as the towering peaks of Tabor and Hermon silently yet profoundly declare His glory, we too are called to acknowledge and praise Him in every aspect of our lives. Recognizing God's absolute sovereignty over all creation can be a source of immense comfort and strength, assuring us that the same God who formed the north and the south, and causes mountains to "rejoice," is fully capable of upholding His promises to us, guiding our paths, and working all things for His glory. This verse encourages a deeper appreciation for the natural world as a magnificent testament to divine artistry and power, prompting us to reflect on His greatness daily and to live lives that echo creation's inherent praise, recognizing that our very existence is a gift from His creative hand.

Questions for Reflection

  • How does observing the vastness and beauty of creation deepen your understanding and awe of God's character and power?
  • In what practical ways can you, like Tabor and Hermon, "rejoice in God's name" through your daily life, actions, and words, even when circumstances are challenging?
  • How does God's universal sovereignty, as declared by "the north and the south," provide comfort or challenge in your personal circumstances or in the face of global issues?
  • What specific aspect of creation most clearly speaks to you of God's power and faithfulness, and how can you intentionally use it to prompt worship and gratitude in your life?

FAQ

Why are "Tabor and Hermon" specifically mentioned in this verse?

Answer: The mention of Tabor and Hermon is a deliberate poetic choice to represent the entirety and majesty of the land of Israel, and by extension, all creation. Mount Tabor, located in the central-western part of the country, and Mount Hermon, the highest and most prominent peak in the far north, together symbolize the geographical breadth and grandeur of the region. They are iconic, well-known landmarks that would have immediately evoked images of stability, beauty, and vastness for the ancient audience. By naming these specific mountains, the psalmist emphasizes that God's creative power extends over every significant feature of the earth, from its highest points to its broadest reaches, demonstrating His comprehensive dominion. Their "rejoicing" is a powerful personification, indicating that even the most enduring and majestic parts of the natural world bear undeniable witness to God's glory and creative might.

How can inanimate mountains "rejoice in thy name"?

Answer: The "rejoicing" of Tabor and Hermon is a beautiful example of personification, a literary device where human qualities or actions are attributed to inanimate objects. Mountains cannot literally shout or sing for joy. Instead, their "rejoicing" signifies their inherent, silent, and undeniable testimony to God's creative power, wisdom, and glory. Their very existence, their grandeur, their enduring stability, and their majestic beauty are a constant, visible declaration of the divine architect's handiwork. Just as the heavens declare the glory of God, so too do the mountains, by their sheer presence and magnificence, bear witness to their Maker. It's a poetic way to express that all of creation, simply by being what it is, inherently reflects and praises its Creator's "name," which encompasses His character, authority, and revealed nature, inviting humanity to join in this universal chorus of praise.

CHRIST-CENTERED FULFILLMENT

Psalms 89:12, with its declaration of God as the Creator of "the north and the south" and the one before whom "Tabor and Hermon shall rejoice," finds its ultimate and glorious fulfillment in Jesus Christ. The New Testament reveals that Jesus is not merely a creature, but the very agent through whom all things were created. As John 1:3 states, "All things were made through him, and without him was not anything made that was made." Similarly, Colossians 1:16 affirms, "For by him all things were created, in heaven and on earth, visible and invisible... all things were created through him and for him." Thus, the majestic creative power celebrated in Psalms 89:12 is intrinsically linked to the Son of God. Furthermore, Christ's sovereignty over creation is not just in its origin but in its ongoing sustenance and control, as powerfully demonstrated by His power to calm storms with a word (Mark 4:39) and walk on water (Matthew 14:25). The "rejoicing" of creation in God's name foreshadows the universal acknowledgment of Jesus as Lord, where "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). The enduring covenant faithfulness of God, which is the broader theme of Psalms 89, finds its eternal anchor in Christ, the Son of David, whose kingdom will have no end (Luke 1:32-33). Therefore, Psalms 89:12 not only points to God's cosmic power but implicitly directs our worship to the One through whom all things were made and in whom all creation finds its purpose and ultimate rejoicing.

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Commentary on Psalms 89 verses 5–14

These verses are full of the praises of God. Observe,

I. Where, and by whom, God is to be praised. 1. God is praised by the angels above: The heavens shall praise thy wonders, O Lord! Psa 89:5; that is, "the glorious inhabitants of the upper world continually celebrate thy praises." Bless the Lord, you his angels, Psa 103:20. The works of God are wonders even to those that are best acquainted and most intimately conversant with them; the more God's works are known the more they are admired and praised. This should make us love heaven, and long to be there, that there we shall have nothing else to do but to praise God and his wonders. 2. God is praised by the assemblies of his saints on earth (praise waits for him in Zion); and, though their praises fall so far short of the praises of angels, yet God is pleased to take notice of them, and accept of them, and reckon himself honoured by them. "Thy faithfulness and the truth of thy promise, that rock on which the church is built, shall be praised in the congregation of the saints, who owe their all to that faithfulness, and whose constant comfort it is that there is a promise, and that he is faithful who has promised." It is expected from God's saints on earth that they praise him; who should, if they do not? Let every saint praise him, but especially the congregation of saints; when they come together, let them join in praising God. The more the better; it is the more like heaven. Of the honour done to God by the assembly of the saints he speaks again (Psa 89:7): God is greatly to be feared in the assembly of the saints. Saints should assemble for religious worship, that they may publicly own their relation to God and may stir up one another to give honour to him, and, in keeping up communion with God, may likewise maintain the communion of saints. In religious assemblies God has promised the presence of his grace, but we must also, in them, have an eye to his glorious presence, that the familiarity we are admitted to may not breed the least contempt; for he is terrible in his holy places, and therefore greatly to be feared. A holy awe of God must fall upon us, and fill us, in all our approaches to God, even in secret, to which something may very well be added by the solemnity of public assemblies. God must be had in reverence of all that are about him, that attend him continually as his servants or approach him upon any particular errand. See Lev 10:3. Those only serve God acceptably who serve him with reverence and godly fear, Heb 12:28.

II. What it is to praise God; it is to acknowledge him to be a being of unparalleled perfection, such a one that there is none like him, nor any to be compared with him, Psa 89:6. If there be any beings that can pretend to vie with God, surely they must be found among the angels; but they are all infinitely short of him: Who in the heaven can be compared with the Lord, so as to challenge any share of the reverence and adoration which are due to him only, or to set up in rivalship with him for the homage of the children of men? They are sons of the mighty, but which of them can be likened unto the Lord? Nobles are princes' peers; some parity there is between them. But there is none between God and the angels; they are not his peers. To whom will you liken me, or shall I be equal? saith the Holy One, Isa 40:25. This is insisted on again (Psa 89:8): Who is a strong Lord like unto thee? No angel, no earthly potentate, whatsoever, is comparable to God, or has an arm like him, or can thunder with a voice like him. Thy faithfulness is round about thee; that is, "thy angels who are round about thee, attending thee with their praises and ready to go on thy errands, are all faithful." Or, rather, "In every thing thou doest, on all sides, thou approvest thyself faithful to thy word, above whatever prince or potentate was." Among men it is too often found that those who are most able to break their word are least careful to keep it; but God is both strong and faithful; he can do every thing, and yet will never do an unjust thing.

III. What we ought, in our praises, to give God the glory of. Several things are here mentioned. 1. The command God has of the most ungovernable creatures (Psa 89:9): Thou rulest the raging of the sea, than which nothing is more frightful or threatening, nor more out of the power of man to give check to; it can swell no higher, roll no further, beat no harder, continue no longer, nor do any more hurt, than God suffers it. "When the waves thereof arise thou canst immediately hush them asleep, still them, and make them quiet, and turn the storm into a calm." This coming in here as an act of omnipotence, what manner of man then was the Lord Jesus, whom the winds and seas obeyed? 2. The victories God has obtained over the enemies of his church. His ruling the raging of the sea and quelling its billows was an emblem of this (Psa 89:10): Thou hast broken Rahab, many a proud enemy (so it signifies), Egypt in particular, which is sometimes called Rahab, broken it in pieces, as one that is slain and utterly unable to make head again. "The head being broken, thou hast scattered the remainder with the arm of thy strength." God has more ways than one to deal with his and his church's enemies. We think he should slay them immediately, but sometimes he scatters them, that he may send them abroad to be monuments of his justice, Psa 59:11. The remembrance of the breaking of Egypt in pieces is a comfort to the church, in reference to the present power of Babylon; for God is still the same. 3. The incontestable property he has in all the creatures of the upper and lower world (Psa 89:11, Psa 89:12): "Men are honoured for their large possessions; but the heavens are thine, O Lord! the earth also is thine; therefore we praise thee, therefore we trust in thee, therefore we will not fear what man can do against us. The world and the fulness thereof, all the riches contained in it, all the inhabitants of it, both the tenements and the tenants, are all thine; for thou hast founded them," and the founder may justly claim to be the owner. He specifies, (1.) The remotest parts of the world, the north and south, the countries that lie under the two poles, which are uninhabited and little known: "Thou hast created them, and therefore knowest them, takest care of them, and hast tributes of praise from them." The north is said to be hung over the empty place; yet what fulness there is there God is the owner of it. (2.) The highest parts of the world. He mentions the two highest hills in Canaan - "Tabor and Hermon" (one lying to the west, the other to the east); "these shall rejoice in thy name, for they are under the care of thy providence, and they produce offerings for thy altar." The little hills are said to rejoice in their own fruitfulness, Psa 65:12. Tabor is commonly supposed to be that high mountain in Galilee on the top of which Christ was transfigured; and then indeed it might be said to rejoice in that voice which was there heard, This is my beloved Son. 4. The power and justice, the mercy and truth, with which he governs the world and rules in the affairs of the children of men, Psa 89:13, Psa 89:14. (1.) God is able to do every thing; for his is the Lord God Almighty. His arm, his hand, is mighty and strong, both to save his people and to destroy his and their enemies; none can either resist the force or bear the weight of his mighty hand. High is his right hand, to reach the highest, even those that set their nests among the stars (Amo 9:2, Amo 9:3; Oba 1:4); his right hand is exalted in what he has done, for in thousands of instances he has signalized his power, Psa 118:16. (2.) He never did, nor ever will do, any thing that is either unjust or unwise; for righteousness and judgment are the habitation of his throne. None of all his dictates or decrees ever varied from the rules of equity and wisdom, nor could ever any charge God with unrighteousness or folly. Justice and judgment are the preparing of his throne (so some), the establishment of it, so others. The preparations for his government in his counsels from eternity, and the establishment of it in its consequences to eternity, are all justice and judgment. (3.) He always does that which is kind to his people and consonant to the word which he has spoken: "Mercy and truth shall go before thy face, to prepare thy way, as harbingers to make room for thee - mercy in promising, truth in performing - truth in being as good as thy word, mercy in being better." How praiseworthy are these in great men, much more in the great God, in whom they are in perfection!

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–14. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 89
"You have created the north and the seas" [Psalm 89:12]. For nothing has any power against You, against its Creator. The world indeed may rage through its own malice, and the perversity of its will; does it nevertheless pass over the bound laid down by the Creator, who made all things? Why then do I fear the north wind? Why do I fear the seas? In the north indeed is the devil, who said, "I will sit in the sides of the north; I will be like the Most High;" [Isaiah 14:13-14] but You have humbled, as one wounded, the proud one. Thus what You have done in them has more force for Your dominion, than their own will has for their wickedness. "You have created the north and the seas."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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