Yesaya 11:3-5

11:3 He will take delight in obeying the Lord. ¹ 

He will not judge by mere appearances, ² 

or make decisions on the basis of hearsay. ³ 

11:4 He will treat the poor fairly, ⁴ 

and make right decisions ⁵  for the downtrodden of the earth. ⁶ 

He will strike the earth with the rod of his mouth, ⁷ 

and order the wicked to be executed. ⁸ 

11:5 Justice will be like a belt around his waist,

integrity will be like a belt around his hips. ⁹ 

Yesaya 32:1-2

Justice and Wisdom Will Prevail

32:1 Look, a king will promote fairness; ¹⁰ 

officials will promote justice. ¹¹ 

32:2 Each of them ¹²  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Mazmur 45:4-6

45:4 Appear in your majesty and be victorious! ¹³ 

Ride forth for the sake of what is right, ¹⁴ 

on behalf of justice! ¹⁵ 

Then your right hand will accomplish mighty acts! ¹⁶ 

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. ¹⁷ 

45:6 Your throne, ¹⁸  O God, is permanent. ¹⁹ 

The scepter ²⁰  of your kingdom is a scepter of justice.

Mazmur 72:1-3

Psalm 72 ²¹ 

For ²²  Solomon.

72:1 O God, grant the king the ability to make just decisions! ²³ 

Grant the king’s son ²⁴  the ability to make fair decisions! ²⁵ 

72:2 Then he will judge ²⁶  your people fairly,

and your oppressed ones ²⁷  equitably.

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. ²⁸ 

Mazmur 72:7

72:7 During his days the godly will flourish; ²⁹ 

peace will prevail as long as the moon remains in the sky. ³⁰ 

Ibrani 1:8

1:8 but of ³¹  the Son he says, ³² 

“Your throne, O God, is forever and ever, ³³ 

and a righteous scepter ³⁴  is the scepter of your kingdom.

Wahyu 19:11

The Son of God Goes to War

19:11 Then ³⁵  I saw heaven opened and here came ³⁶  a white horse! The ³⁷  one riding it was called “Faithful” and “True,” and with justice ³⁸  he judges and goes to war.

[11:3]  ¹ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ² tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ³ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[11:4]  ⁴ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ⁵ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ⁶ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ⁷ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ⁸ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[11:5]  ⁹ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

[32:1]  ¹⁰ tn Heb “will reign according to fairness.”

[32:1]  ¹¹ tn Heb “will rule according to justice.”

[32:2]  ¹² tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[45:4]  ¹³ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ¹⁴ tn Or “for the sake of truth.”

[45:4]  ¹⁵ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ¹⁶ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[45:5]  ¹⁷ tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.

[45:6]  ¹⁸ sn The king’s throne here symbolizes his rule.

[45:6]  ¹⁹ tn Or “forever and ever.”

[45:6]  sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

[45:6]  ²⁰ sn The king’s scepter symbolizes his royal authority.

[72:1]  ²¹ sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.

[72:1]  ²² tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.

[72:1]  ²³ tn Heb “O God, your judgments to [the] king give.”

[72:1]  ²⁴ sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

[72:1]  ²⁵ tn Heb “and your justice to [the] son of [the] king.”

[72:2]  ²⁶ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:2]  ²⁷ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

[72:3]  ²⁸ tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

[72:7]  ²⁹ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ³⁰ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[1:8]  ³¹ tn Or “to.”

[1:8]  ³² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³³ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ³⁴ tn Grk “the righteous scepter,” but used generically.

[19:11]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ³⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ³⁷ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ³⁸ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.