Mazmur 24:3

24:3 Who is allowed to ascend ¹  the mountain of the Lord? ² 

Who may go up to his holy dwelling place?

Mazmur 24:7-10

24:7 Look up, ³  you gates!

Rise up, ⁴  you eternal doors!

Then the majestic king ⁵  will enter! ⁶ 

24:8 Who is this majestic king? ⁷ 

The Lord who is strong and mighty!

The Lord who is mighty in battle!

24:9 Look up, you gates!

Rise up, you eternal doors!

Then the majestic king will enter!

24:10 Who is this majestic king?

The Lord who commands armies! ⁸ 

He is the majestic king! (Selah)

Mazmur 47:5

47:5 God has ascended his throne ⁹  amid loud shouts; ¹⁰ 

the Lord has ascended his throne amid the blaring of ram’s horns. ¹¹ 

Mazmur 110:1

Psalm 110 ¹² 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹³  to my lord: ¹⁴ 

“Sit down at my right hand ¹⁵  until I make your enemies your footstool!” ¹⁶ 

[24:3]  ¹ tn The imperfects in v. 3 are modal, expressing potential or permission.

[24:3]  ² sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).

[24:7]  ³ tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

[24:7]  ⁴ tn Heb “lift yourselves up.”

[24:7]  ⁵ tn Or “king of glory.”

[24:7]  ⁶ tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[24:8]  ⁷ sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.

[24:10]  ⁸ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

[47:5]  ⁹ sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

[47:5]  ¹⁰ tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

[47:5]  ¹¹ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[110:1]  ¹² sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ¹³ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹⁴ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ¹⁵ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ¹⁶ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).