Mazmur 110:1--114:8
KonteksA psalm of David.
110:1 Here is the Lord’s proclamation 2 to my lord: 3
“Sit down at my right hand 4 until I make your enemies your footstool!” 5
110:2 The Lord 6 extends 7 your dominion 8 from Zion.
Rule in the midst of your enemies!
110:3 Your people willingly follow you 9 when you go into battle. 10
On the holy hills 11 at sunrise 12 the dew of your youth 13 belongs to you. 14
110:4 The Lord makes this promise on oath 15 and will not revoke it: 16
“You are an eternal priest 17 after the pattern of 18 Melchizedek.” 19
110:5 O sovereign Lord, 20 at your right hand
he strikes down 21 kings in the day he unleashes his anger. 22
110:6 He executes judgment 23 against 24 the nations;
he fills the valleys with corpses; 25
he shatters their heads over the vast battlefield. 26
110:7 From the stream along the road he drinks;
then he lifts up his head. 27
111:1 Praise the Lord!
I will give thanks to the Lord with my whole heart,
in the assembly of the godly and the congregation.
111:2 The Lord’s deeds are great,
eagerly awaited 29 by all who desire them.
111:3 His work is majestic and glorious, 30
and his faithfulness endures 31 forever.
111:4 He does 32 amazing things that will be remembered; 33
the Lord is merciful and compassionate.
111:5 He gives 34 food to his faithful followers; 35
he always remembers his covenant. 36
111:6 He announced that he would do mighty deeds for his people,
giving them a land that belonged to other nations. 37
111:7 His acts are characterized by 38 faithfulness and justice;
all his precepts are reliable. 39
111:8 They are forever firm,
and should be faithfully and properly carried out. 40
111:9 He delivered his people; 41
he ordained that his covenant be observed forever. 42
His name is holy and awesome.
111:10 To obey the Lord is the fundamental principle for wise living; 43
all who carry out his precepts acquire good moral insight. 44
He will receive praise forever. 45
112:1 Praise the Lord!
How blessed is the one 47 who obeys 48 the Lord,
who takes great delight in keeping his commands. 49
112:2 His descendants 50 will be powerful on the earth;
the godly 51 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 52
112:4 In the darkness a light 53 shines for the godly,
for each one who is merciful, compassionate, and just. 54
112:5 It goes well for the one 55 who generously lends money,
and conducts his business honestly. 56
112:6 For he will never be upended;
others will always remember one who is just. 57
112:7 He does not fear bad news.
He 58 is confident; he trusts 59 in the Lord.
112:8 His resolve 60 is firm; he will not succumb to fear
before he looks in triumph on his enemies.
112:9 He generously gives 61 to the needy;
his integrity endures. 62
He will be vindicated and honored. 63
112:10 When the wicked 64 see this, they will worry;
they will grind their teeth in frustration 65 and melt away;
the desire of the wicked will perish. 66
113:1 Praise the Lord!
Praise, you servants of the Lord,
praise the name of the Lord!
113:2 May the Lord’s name be praised
now and forevermore!
the Lord’s name is deserving of praise.
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 69
113:5 Who can compare to the Lord our God,
who sits on a high throne? 70
113:6 He bends down to look 71
at the sky and the earth.
113:7 He raises the poor from the dirt,
and lifts up the needy from the garbage pile, 72
113:8 that he might seat him with princes,
with the princes of his people.
113:9 He makes the barren woman of the family 73
a happy mother of children. 74
Praise the Lord!
114:1 When Israel left Egypt,
when the family of Jacob left a foreign nation behind, 76
114:2 Judah became his sanctuary,
Israel his kingdom.
114:3 The sea looked and fled; 77
the Jordan River 78 turned back. 79
114:4 The mountains skipped like rams,
the hills like lambs. 80
114:5 Why do you flee, O sea?
Why do you turn back, O Jordan River?
114:6 Why do you skip like rams, O mountains,
like lambs, O hills?
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
114:8 who turned a rock into a pool of water,
a hard rock into springs of water! 81
[110:1] 1 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] 2 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
[110:1] 3 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] 4 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] 5 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).
[110:2] 6 tn Since the
[110:2] 7 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
[110:2] 8 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
[110:3] 9 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
[110:3] 10 tn Heb “in the day of your power.”
[110:3] 11 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
[110:3] 12 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
[110:3] 13 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
[110:3] 14 tn Heb “to you [is].”
[110:4] 15 tn Or “swears, vows.”
[110:4] 16 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
[110:4] 17 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
[110:4] 18 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
[110:4] 19 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
[110:5] 20 tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew
[110:5] 21 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
[110:5] 22 tn Heb “in the day of his anger.”
[110:6] 23 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 25 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 26 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
[110:7] 27 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
[111:1] 28 sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
[111:2] 29 tn Heb “sought out.”
[111:3] 30 tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.
[111:4] 32 tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).
[111:4] 33 tn Heb “a memorial he had made for his amazing deeds.”
[111:5] 34 tn Or “gave,” if the events of the exodus and conquest period (see v. 6, 9) are primarily in view.
[111:5] 35 tn Heb “those who fear him.”
[111:5] 36 tn Or “he remembers his covenant forever” (see Ps 105:8).
[111:6] 37 tn Heb “the strength of his deeds he proclaimed to his people, to give to them an inheritance of nations.”
[111:7] 38 tn Heb “the deeds of his hands [are].”
[111:7] 39 tn That is, fair and for man’s good.
[111:8] 40 tn Heb “done in faithfulness and uprightness.” The passive participle probably has the force of a gerund. See L. C. Allen, Psalms 101-150 (WBC), 89.
[111:9] 41 tn Heb “redemption he sent for his people.”
[111:9] 42 tn Heb “he commanded forever his covenant.”
[111:10] 43 tn Heb “the beginning of wisdom [is] the fear of the
[111:10] 44 tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
[111:10] 45 tn Heb “his praise stands forever.”
[112:1] 46 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
[112:1] 47 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
[112:1] 49 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
[112:2] 50 tn Or “offspring”; Heb “seed.”
[112:2] 51 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
[112:3] 52 tn Heb “stands forever.”
[112:4] 53 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
[112:4] 54 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
[112:5] 56 tn Heb “he sustains his matters with justice.”
[112:6] 57 tn Heb “for an eternal memorial a just [one] will be.”
[112:7] 58 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
[112:7] 59 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
[112:8] 60 tn Heb “his heart,” viewed here as the seat of the volition.
[112:9] 61 tn Heb “he scatters, he gives.”
[112:9] 62 tn Heb “stands forever.”
[112:9] 63 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
[112:10] 64 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
[112:10] 65 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
[112:10] 66 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
[113:1] 67 sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy.
[113:3] 68 tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.
[113:4] 69 tn Heb “above the sky [is] his splendor.”
[113:5] 70 tn Heb “the one who makes high to sit.”
[113:6] 71 tn Heb “the one who makes low to see.”
[113:7] 72 sn The language of v. 7 is almost identical to that of 1 Sam 2:8.
[113:9] 73 tn Heb “of the house.”
[114:1] 75 sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.
[114:1] 76 tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.
[114:3] 77 sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).
[114:3] 78 tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[114:3] 79 sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
[114:4] 80 sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18).
[114:8] 81 sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20).
