Mazmur 47:1-5

Psalm 47 ¹ 

For the music director; by the Korahites; a psalm.

47:1 All you nations, clap your hands!

Shout out to God in celebration! ² 

47:2 For the sovereign Lord ³  is awe-inspiring; ⁴ 

he is the great king who rules the whole earth! ⁵ 

47:3 He subdued nations beneath us ⁶ 

and countries ⁷  under our feet.

47:4 He picked out for us a special land ⁸ 

to be a source of pride for ⁹  Jacob, ¹⁰  whom he loves. ¹¹  (Selah)

47:5 God has ascended his throne ¹²  amid loud shouts; ¹³ 

the Lord has ascended his throne amid the blaring of ram’s horns. ¹⁴ 

Mazmur 65:13

65:13 The meadows are clothed with sheep,

and the valleys are covered with grain.

They shout joyfully, yes, they sing.

Ayub 38:7

38:7 when the morning stars ¹⁵  sang ¹⁶  in chorus, ¹⁷ 

and all the sons of God ¹⁸  shouted for joy?

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁹  and victorious, ²⁰ 

humble and riding on a donkey ²¹  –

on a young donkey, the foal of a female donkey.

[47:1]  ¹ sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

[47:1]  ² tn Heb “Shout to God with [the] sound of a ringing cry!”

[47:2]  ³ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ⁴ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ⁵ tn Heb “a great king over all the earth.”

[47:3]  ⁶ tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.

[47:3]  ⁷ tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).

[47:4]  ⁸ tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

[47:4]  ⁹ tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

[47:4]  ¹⁰ tn That is, Israel.

[47:4]  ¹¹ sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

[47:5]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[38:7]  ¹⁵ sn The expression “morning stars” (Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture).

[38:7]  ¹⁶ tn The construction, an adverbial clause of time, uses רָנָן (ranan), which is often a ringing cry, an exultation. The parallelism with “shout for joy” shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (ו) consecutive preterite.

[38:7]  ¹⁷ tn Heb “together.” This is Dhorme’s suggestion for expressing how they sang together.

[38:7]  ¹⁸ tn See Job 1:6.

[9:9]  ¹⁹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ²⁰ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ²¹ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).