Mazmur 2:6
Konteks2:6 “I myself 1 have installed 2 my king
on Zion, my holy hill.”
Mazmur 9:4
Konteks9:4 For you defended my just cause; 3
from your throne you pronounced a just decision. 4
Mazmur 21:7-12
Konteks21:7 For the king trusts 5 in the Lord,
and because of the sovereign Lord’s 6 faithfulness he is not upended. 7
21:8 You 8 prevail over 9 all your enemies;
your power is too great for those who hate you. 10
21:9 You burn them up like a fiery furnace 11 when you appear; 12
the Lord angrily devours them; 13
the fire consumes them.
21:10 You destroy their offspring 14 from the earth,
their descendants 15 from among the human race. 16
21:11 Yes, 17 they intend to do you harm; 18
they dream up a scheme, 19 but they do not succeed. 20
21:12 For you make them retreat 21
when you shoot your arrows at them. 22
Mazmur 61:6-7
Konteks61:6 Give the king long life!
Make his lifetime span several generations! 23
61:7 May he reign 24 forever before God!
Decree that your loyal love and faithfulness should protect him. 25
Mazmur 89:4
Konteks89:4 ‘I will give you an eternal dynasty 26
and establish your throne throughout future generations.’” 27 (Selah)
Mazmur 89:20-37
Konteks89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 28
89:21 My hand will support him, 29
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 30 from him; 31
a violent oppressor will not be able to humiliate him. 32
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 33
and by my name he will win victories. 34
89:25 I will place his hand over the sea,
his right hand over the rivers. 35
89:26 He will call out to me,
‘You are my father, 36 my God, and the protector who delivers me.’ 37
89:27 I will appoint him to be my firstborn son, 38
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 39
89:29 I will give him an eternal dynasty, 40
and make his throne as enduring as the skies above. 41
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 42 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 43
their sin by inflicting them with bruises. 44
89:33 But I will not remove 45 my loyal love from him,
nor be unfaithful to my promise. 46
89:34 I will not break 47 my covenant
or go back on what I promised. 48
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 49 David.
89:36 His dynasty will last forever. 50
His throne will endure before me, like the sun, 51
89:37 it will remain stable, like the moon, 52
his throne will endure like the skies.” 53 (Selah)
Mazmur 110:1-2
KonteksA psalm of David.
110:1 Here is the Lord’s proclamation 55 to my lord: 56
“Sit down at my right hand 57 until I make your enemies your footstool!” 58
110:2 The Lord 59 extends 60 your dominion 61 from Zion.
Rule in the midst of your enemies!
Mazmur 132:11
Konteks132:11 The Lord made a reliable promise to David; 62
he will not go back on his word. 63
He said, 64 “I will place one of your descendants 65 on your throne.
Mazmur 132:17-18
Konteks132:17 There I will make David strong; 66
I have determined that my chosen king’s dynasty will continue. 67
132:18 I will humiliate his enemies, 68
and his crown will shine.
[2:6] 1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 2 tn Or perhaps “consecrated.”
[9:4] 3 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 4 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[21:7] 5 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 6 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 7 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 8 tn The king is now addressed. One could argue that the
[21:8] 9 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 10 tn Heb “your right hand finds those who hate you.”
[21:9] 11 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 12 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 13 tn Heb “the
[21:10] 14 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 16 tn Heb “sons of man.”
[21:11] 18 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 20 tn Heb “they lack ability.”
[21:12] 21 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 22 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[61:6] 23 tn Heb “days upon days of the king add, his years like generation and generation.”
[61:6] sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.
[61:7] 24 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 25 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[89:4] 26 tn Heb “forever I will establish your offspring.”
[89:4] 27 tn Heb “and I will build to a generation and a generation your throne.”
[89:20] 28 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 29 tn Heb “with whom my hand will be firm.”
[89:22] 30 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 31 tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
[89:22] 32 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
[89:24] 33 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 34 tn Heb “and by my name his horn will be lifted up.” 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 75:10; 92:10; Lam 2:17).
[89:25] 35 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 36 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[89:26] 37 tn Heb “the rocky summit of my deliverance.”
[89:27] 38 sn The firstborn son typically had special status and received special privileges.
[89:28] 39 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 40 tn Heb “and I will set in place forever his offspring.”
[89:29] 41 tn Heb “and his throne like the days of the heavens.”
[89:32] 43 tn Heb “I will punish with a club their rebellion.”
[89:32] sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
[89:32] 44 tn Heb “with blows their sin.”
[89:33] 45 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 46 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 48 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 50 tn Heb “his offspring forever will be.”
[89:36] 51 tn Heb “and his throne like the sun before me.”
[89:37] 52 tn Heb “like the moon it will be established forever.”
[89:37] 53 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[110:1] 54 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] 55 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
[110:1] 56 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] 57 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] 58 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] 59 tn Since the
[110:2] 60 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
[110:2] 61 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
[132:11] 62 tn Heb “the
[132:11] 63 tn Heb “he will not turn back from it.”
[132:11] 64 tn The words “he said” are supplied in the translation to clarify that what follows are the
[132:11] 65 tn Heb “the fruit of your body.”
[132:17] 66 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 67 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 68 tn Heb “his enemies I will clothe [with] shame.”
