Psalm 110 Semantics
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Psalm 110/Semantics
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Sit at my right side
Psalm 110
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 110, but for all of the psalms.
- See SDBH on Psalm 110.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 110 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 110, click the expandable button below.
(Click diagram to enlarge)
Psalm 110 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
V. 1
| 1a | לְדָוִ֗ד מִ֫זְמ֥וֹר
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A psalm by David.
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| 1b | נְאֻ֤ם יְהוָ֨ה ׀ לַֽאדֹנִ֗י
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YHWH’s oracle to my lord:
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| 1c | שֵׁ֥ב לִֽימִינִ֑י
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“Sit at my right side,
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| 1d | עַד־אָשִׁ֥ית אֹ֝יְבֶ֗יךָ הֲדֹ֣ם לְרַגְלֶֽיךָ׃
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until I make your enemies a footstool for your feet.”
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Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase <gloss="(written) by David">
Preposition
preposition: לְ of
Object
noun: דָוִד David
Fragment
Nominal
noun: מִזְמוֹר psalm
Fragment
Nominal
ConstructChain <gloss="YHWH's oracle to my lord">
Nominal
noun: נְאֻם oracle
Adjectival
PrepositionalPhrase
Preposition
preposition: לַ to
Object
ConstructChain <gloss="my lord">
noun: אדֹנִ lord
suffix-pronoun: י me
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: שֵׁב sit
Adverbial
PrepositionalPhrase <gloss="at my right side">
Preposition
preposition: לִ to
Object
ConstructChain
noun: ימִינִ right side
suffix-pronoun: י me
SubordinateClause
Conjunction
conjunction: עַד until
Clause
Predicate
verb: אָשִׁית I make
Object
ConstructChain <gloss="your enemies">
noun: אֹיְבֶי enemies
suffix-pronoun: ךָ you
Complement
noun: הֲדֹם a footstool
Adjectival
PrepositionalPhrase <gloss="for your feet">
Preposition
preposition: לְ for
Object
ConstructChain
noun: רַגְלֶי feet
suffix-pronoun: ךָ you
Notes
Note for V. 1
- "Such a case as לדוד מזמור (Ps. 24:1; etc.) is not to be regarded as a transposition, but מזמור is used epexegetically for the general term omitted before לדוד (as it were, a poem of David, a psalm)."[1]
Note for V. 1
- YHWH's oracle (נְאֻם יְהוָה) is "an almost completely fixed technical expression introducing prophetic oracles."[2] The use of this term suggests that Psalm 110 (or, at least the quoted speech in v. 1) is to be read as a prophetic oracle.[3] Many translations render the noun phrase "YHWH's oracle" as a clause: "the Lord says/said to my Lord" (NIV, ESV, NLT, GNT).[4] The NET more closely reflects the grammar of the Hebrew text: "Here is the LORD's proclamation to my lord."[5]
- The oracle is addressed to my lord. A "lord" is a "man who is in a position of authority over another person" (SDBH), and the third-person phrase "my lord" is often used when an inferior addresses a superior.[6] The title "lord" is often applied to kings, and thus the use of this word is the first of several indications in the psalm that the addressee is a king.[7]
- YHWH invites the king to sit at my right side (שֵׁב לִימִינִי). The Hebrew word for right side (יָמִין) (so GNT, CEV; cf. NGÜ, GNB), often translated here as "right hand" (e.g., KJV, ESV, NIV, NLT, NET), refers to "the side of the human body which is to the south when facing the direction of the rising sun" (SDBH). The right side/hand of a king is "the position of honor, privilege, and preference."[8] The NLT translation makes this assumption explicit: “Sit in the place of honor at my right hand" (NLT).
- Because YHWH himself sits on a heavenly throne (see e.g., Ps. 11:4), to sit at YHWH's right might mean either to sit on a throne next to YHWH's throne[9] or to sit next to YHWH on his throne.[10] In either case, the king is invited in v. 1 to occupy a place of high honour in YHWH's heavenly throne-room.[11] Because only priests were allowed access into YHWH's throne-room,[12] the king's position at YHWH's right anticipates the oath in v. 4 that he is a priest forever. Thus, as Emadi writes, 'The language of “right hand” does more than metaphorically communicate authority, power, and kingship; it also highlights the messiah’s privileged position of access to Yahweh. David’s lord will reign from the very heavenly throne room of God... Thus, we do not have to wait until 110:4 to see the priestly identity of David’s lord. Like the messianic picture in Psalm 2, the Davidic messiah will exercise kingly authority while enjoying priestly access to the very presence of God.'[13]
- YHWH promises that he will make your enemies a footstool for your feet. A footstool (הֲדֹם) refers to "a low stool... for resting the feet on when sitting," and it is "often associated with authority" (SDBH).[14]
- In the biblical world, the placement of enemies under one's feet was an expression of authority and victory.[15] As in the Neo-Assyrian royal prophecies[16] and biblical narratives,[17] ultimate credit for subduing the king's enemies belonged to the king's god.
No Verbal notes to display for Psalm 110:1.
No Textual notes to display for Psalm 110:1.
V. 2
| 2a | מַטֵּֽה־עֻזְּךָ֗ יִשְׁלַ֣ח יְ֭הוָה מִצִּיּ֑וֹן
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YHWH will extend your strong staff from Zion.
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| 2b | רְ֝דֵ֗ה בְּקֶ֣רֶב אֹיְבֶֽיךָ׃
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Rule among your enemies!
|
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁלַח will extend
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
noun: צִּיּוֹן Zion
Object
ConstructChain <gloss="your strong staff">
noun: מַטֵּה staff
ConstructChain
noun: עֻזְּ strength
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: רְדֵה rule
Adverbial
PrepositionalPhrase <gloss="among your enemies">
Preposition
preposition: בְּ in
Object
ConstructChain
noun: קֶרֶב midst
ConstructChain
noun: אֹיְבֶי enemies
suffix-pronoun: ךָ you
Notes
No Grammar notes to display for Psalm 110:2.
No Lexical notes to display for Psalm 110:2.
Note for V. 2
- The phrase your strong staff (מַטֵּה־עֻזְּךָ) is, in Hebrew, a construct chain: lit.: "the staff of your strength." The second noun in the construct chain ("strength") expresses an attribute of the first noun ("staff").[20] Thus, translations have "strong staff" or "mighty scepter" (NIV, ESV, CSB). Other translations make it clear that the king's strong staff is a metonymy for his kingdom: "your powerful kingdom" (NLT), "your royal power" (GNT), "your dominion" (NET).[21]
No Verbal notes to display for Psalm 110:2.
No Textual notes to display for Psalm 110:2.
V. 3
| 3a | עַמְּךָ֣ נְדָבֹת֮ בְּי֪וֹם חֵ֫ילֶ֥ךָ
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Your people will be willing on the day manifest you your power.
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| 3b | בְּֽהַדְרֵי־קֹ֭דֶשׁ מֵרֶ֣חֶם מִשְׁחָ֑ר
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On holy mountains, from the womb of dawn,
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| 3c | לְ֝ךָ֗ טַ֣ל יַלְדֻתֶֽיךָ׃
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The dew, your young men, come] [will into your possession.
|
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject
ConstructChain <gloss="your people">
noun: עַמְּ people
suffix-pronoun: ךָ you
Predicate
verb: (will be)
Complement
noun: נְדָבֹת willingness >> willing
Adverbial
PrepositionalPhrase <gloss="on the day of your power >> on the day you manifest your power">
Preposition
preposition: בְּ on
Object
ConstructChain
noun: יוֹם day
ConstructChain
noun: חֵילֶ power
suffix-pronoun: ךָ you
Fragment
Clause
Subject
ConstructChain <gloss="the dew of your youth >> the dew, your young men">
noun: טַל dew
ConstructChain
noun: יַלְדֻתֶי youth
suffix-pronoun: ךָ you
Predicate
verb: יבא will come <status="elided">
Adverbial
PrepositionalPhrase <gloss="on holy mountains">
Preposition
preposition: בְּ on
Object
ConstructChain
noun: הַרְרֵי mountains <status="emendation">
noun: קֹדֶשׁ holiness
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain
noun: הַדְרֵי attire
noun: קֹדֶשׁ holiness
Adverbial
PrepositionalPhrase <gloss="from the womb of the dawn">
Preposition
preposition: מֵ from
Object
ConstructChain
noun: רֶחֶם womb
noun: מִשְׁחָר dawn
Adverbial
PrepositionalPhrase <gloss="into your possession">
Preposition
preposition: לְ to
Object
suffix-pronoun: ךָ you
Complement <status="alternative">
PrepositionalPhrase
Preposition
preposition: לְ belonging to
Object
suffix-pronoun: ךָ you
Notes
Note for V. 3
- On the text, see The Text, Grammar, and Meaning of Ps. 110:3.
- After the textual issues have been worked out, one main grammatical issue remains: what is the syntactic function of לך?
- Option 1: לך as predicate complement (lamed of possession). "The dew of your youth will be yours" (ESV, cf. KJV, JPS, REB, NET, RVR95).[22]
- Option 2 (preferred): לך as adverbial (lamed dativum) modifying implied verb. "The dew of your youth comes to you" (cf. RSV, NRSV, ZÜR; cf Targum: יסתרהבון לך ["will hasten to you"]). Cf. 2 Sam. 12:4; ; Isa. 49:18; Amos 6:1; Zech. 9:9. A verb like בוא is "implied in the preposition 'to'"[23] as well as by the other prepositional phrases which specify the location of some activity: the king's young men will come "from the womb of the dawn on the holy mountains."
- Option 3: לך as adverbial modifying טל (interpreted as a 3ms qal of טלל, cf. קל as 3ms qal of קלל). Cf. Ug. denom. ṭll to drop (dew) (1 Aqht 41, Gordon Ugaritic Textbook). According to DCH, two possible occurrences of this verb in the Hebrew Bible are in Hag. 1:10 and Deut. 33:13, though both require revocalization of the vowels). This view is unlikely because ילדות is a feminine noun.
Note for V. 3
- The word willing (נְדָבֹת)—which, in Hebrew, is a plural noun—can refer either to (1) a "voluntary/freewill offering," or (2) "voluntariness" or "freewill" in the abstract.[24] Thus, Ps. 110:3a may say either (1) "your people are freewill offerings,"[25] or (2) "your people are freewill" >> "your people are willing, eager to volunteer."[26] The latter is more likely in light of Judges 5, which twice describes people eagerly volunteering for battle: בְּהִתְנַדֵּב עָם (Jdg. 5:2); הַמִּתְנַדְּבִים בָּעָם (Jdg. 5:9).[27] GKC explains the use of the plural נְדָבֹת instead of the singular נְדָבָה as a means of attaining "emphasis," citing also Ct. 5:16 (חִכּוֹ מַמְתַקִּים) and Dn. 9:23 (חֲמוּדוֹת אָתָּה).[28] The NGÜ does a good job of bringing out this emphasis: "with all their heart your people stand ready..."
- The word power (חַ֫יִל) is often used in military contexts, and it often refers to an "army."[29] In this context, "the day of your (military) power" is "the day of the waging of your war" (Targum).[30]
- In the second clause (v. 3bc) the king's army is compared to the early-morning dew that falls on the mountains of Zion. For more information on this implied metaphor, see the imagery table in the notes for v. 3 which explores this implied metaphor the king's young men are dew.
- The phrase on the holy mountains (בְּהַרְרֵי קֹדֶשׁ), which occurs also in Ps. 87:1 בְּהַרְרֵי־קֹֽדֶשׁ, refers to the mountains around Jerusalem (cf. Ps. 125:2; 133:3). Several modern translations read "holy mountains" (RSV, NRSV, GNT, NET, DHH94I, PDV2017, NFC), while a majority of modern translations follow the Masoretic Text in reading "holy garments" (בְּהַדְרֵי קֹדֶשׁ).[31] The difference between the two readings is a single letter (ד vs ר). Our preferred reading (בְּהַרְרֵי קֹדֶשׁ) is found in a number of medieval Hebrew manuscripts, and it is reflected in the translations of Symmachus and Jerome. This reading fits very well in the context, which mentions "Zion" (v. 2, cf. Ps. 87) and "dew" (cf. Ps. 133). The scribal change from בְּהַרְרֵי קֹדֶשׁ to בְּהַדְרֵי קֹדֶשׁ is easy to explain: the letters dalet and resh look nearly identical, not only in the Aramaic square script but also in earlier forms of the Hebrew script. See The Text, Grammar, and Meaning of Ps. 110:3 for details.
- The phrase from the womb of dawn is difficult, but it probably refers to the way in which the dew (i.e., the king's army) falls on the mountains early in the morning, at the break of dawn, as though the dawn were giving birth to the dew-like army of young men.[32]
- The word dawn, which occurs only here, is probably 'a byform of the more common word שחר meaning "dawn". Note that words of this semantic field typically bear the mem before the root— thus מזרח "sunrise, east", מוצא "sunrise, east", מבוא "sunset, west", and מערב "sunset, west"—so it should not be surprising to encounter the word משחר "dawn" in the ancient Hebrew lexicon."[33]
Note for V. 3
- The adverbial prepositional phrase on the day of your power (בְּיוֹם חֵילֶךָ) specifies the time of the people's willingness as future: "your people will be willing on the day of your power."[34] The phrase as a whole refers to the time when the king will go to war against his enemies.
- On the holy mountains, at the break of dawn, the dew comes into your possession. In Hebrew, there is no verb ("comes"), and thus some translations translate the clause as "the dew of your youth will be yours" (ESV, cf. KJV, JPS, REB, NET, RVR95).[35] However, the preceding prepositional phrases ("on holy mountains... from the womb of dawn...") seem to imply a verb (e.g., בוא): "the dew, your youth, will come to you."[36] And, in Hebrew, coming to someone (בוא ל) means to come into that person's possession.[37][38]
- The word young men (lit.: "youth", יַלְדוּת), which in Ecclesiastes 11:9 is an abstract noun meaning "youthfulness," here refers to " young men" (= ילדים).[39] As Delitzsch writes, "the punctuation, which makes the principal caesura at חילך with Olewejored, makes the parallelism of חילך and ילדותך distinct... Just as גלות signifies both exile and the exiled ones, so ילדות, like νεοτης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth)."[40] If ילדות refers to "young men" and "dew" is an image of the willing volunteers, then טל and ילדות, two constituents in a construct chain, stand in an "equalizing relationship" (BHRG 25.4.4): "the dew (viz.) your young men."
No Verbal notes to display for Psalm 110:3.
No Textual notes to display for Psalm 110:3.
Alternative
SimpleGrammar
DiscourseUnit [v. 3 alternative]
Fragment
Clause <status="alternative">
Subject
noun: נְדִבֻת royal dignity <status="emendation">
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: עִמְּ with <status="emendation">
Object
suffix-pronoun: ךָ you <status="emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: יוֹם day
ConstructChain
noun: חֵילֶ power
suffix-pronoun: ךָ you
Fragment
Clause <status="alternative">
Predicate
verb: יְלִדְתִּי I have begotten <status="emendation">
Object
suffix-pronoun: ךָ you <status="emendation">
Notes
No Grammar notes to display for Psalm 110:3.
No Lexical notes to display for Psalm 110:3.
No Phrase-level notes to display for Psalm 110:3.
No Verbal notes to display for Psalm 110:3.
No Textual notes to display for Psalm 110:3.
V. 4
| 4a | נִשְׁבַּ֤ע יְהוָ֨ה ׀ וְלֹ֥א יִנָּחֵ֗ם
|
YHWH has sworn, and he will not change his mind:
|
| 4b | אַתָּֽה־כֹהֵ֥ן לְעוֹלָ֑ם
|
“You are forever a priest
|
| 4c | עַל־דִּ֝בְרָתִ֗י מַלְכִּי־צֶֽדֶק׃
|
just like Melchizedek.”
|
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
ClauseCluster
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: נִשְׁבַּע has sworn
Conjunction
conjunction: וְ and
Clause
Predicate
verb: יִנָּחֵם he will change (his) mind
Adverbial
particle: לֹא not
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: are
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ for
Object
noun: עוֹלָם forever
Complement
Apposition
Nominal
noun: כֹהֵן a priest
Adjectival
PrepositionalPhrase <gloss="in relation to Melchizedek >> just like Melchizedek">
Preposition
preposition: עַל in
Object
ConstructChain
noun: דִּבְרָתִי relation
noun: מַלְכִּי־צֶדֶק Melchizedek
Nominal <status="alternative">
ConstructChain
Nominal
noun: מַלְכִּי king
Adjectival
PrepositionalPhrase
Preposition
preposition: עַל according to
Object
ConstructChain
noun: דִּבְרָתִ decree
suffix-pronoun: י me
noun: צֶדֶק righteousness
Notes
Note for V. 4
- The phrase translated just like (עַל־דִּבְרָתִי) occurs only here, and it probably means "in relation to" >> "in the manner of / like."[41] The yod suffix on דִּבְרָתִי is probably a "connecting yod" (hireq compaginis), such that the whole phrase might be translated, "in relation to Melchizedek" or, more naturally, "like Melchizedek." See The Grammar and Meaning of Ps. 110:4. The king in Ps. 110 is like Melchizedek primarily in the sense that he, like Melchizedek, is both king and priest in Jerusalem (cf. Gen. 14:18).[42]
No Phrase-level notes to display for Psalm 110:4.
No Verbal notes to display for Psalm 110:4.
No Textual notes to display for Psalm 110:4.
V. 5
| 5a | אֲדֹנָ֥י עַל־יְמִֽינְךָ֑
|
The Lord at your right side
|
| 5b | מָחַ֖ץ בְּיוֹם־אַפּ֣וֹ מְלָכִֽים׃
|
smashed kings on the day his anger unleashed. was
|
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Subject
noun: אֲדֹנָי the Lord
Adjectival
PrepositionalPhrase <gloss="at your right side">
Preposition
preposition: עַל at
Object
ConstructChain
noun: יְמִינְ right side
suffix-pronoun: ךָ you
Predicate
verb: מָחַץ smashed
Adverbial
PrepositionalPhrase <gloss="on the day of his anger >> on the day his anger was unleashed">
Preposition
preposition: בְּ on
Object
ConstructChain
noun: יוֹם day
ConstructChain
noun: אַפּ anger
suffix-pronoun: וֹ him
Object
noun: מְלָכִים kings
Notes
Note for V. 5
- Verse 5 may be either one clause ("YHWH, who is at your right hand, has crushed..."; cf. KJV, NEB, LUT, ELB) or two clauses ("YHWH is at your right hand. He has crushed..."; cf. NIV, NLT, ESV, REB, JPS85, GNT, CEV, HFA, NGÜ, ZÜR). The division of the MT accents (atnach) may suggest two separate clauses, while the lack of any line division in most LXX mss (see Rahlfs) may suggest one clause (so also Jerome according to Weber-Gryson 5th edition). The fact that יְמִֽינְךָ֑ is a contextual form and not a pausal form (יְמִינָךְ) may support reading these lines as a single clause.
No Lexical notes to display for Psalm 110:5.
No Phrase-level notes to display for Psalm 110:5.
No Verbal notes to display for Psalm 110:5.
No Textual notes to display for Psalm 110:5.
V. 6
| 6a | יָדִ֣ין בַּ֭גּוֹיִם מָלֵ֣א גְוִיּ֑וֹת
|
He will rule among the nations whom he filled with corpses.
|
| 6b | מָ֥חַץ רֹ֝֗אשׁ עַל־אֶ֥רֶץ רַבָּֽה׃
|
He smashed heads across the wide world.
|
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Predicate
verb: יָדִין he will rule
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ among
Object
article: ה the <status="elided">
noun: גּוֹיִם nations
RelativeClause
RelativeParticle
particle: אֲשֶׁר whom <status="elided">
Clause
Predicate
verb: מָלֵא he filled
Adverbial <gloss="with corpses">
noun: גְוִיּוֹת corpses
Object <located="relative clause head">
Fragment
Clause
Predicate
verb: מָחַץ he smashed
Object
noun: רֹאשׁ head(s)
Adjectival <status="alternative">
PrepositionalPhrase
Preposition
preposition: עַל over
Object
noun: אֶרֶץ earth
adjective: רַבָּה wide
Adverbial <status="alternative">
noun: רַבָּה greatly
Adverbial
PrepositionalPhrase <gloss="across the wide world">
Preposition
preposition: עַל on
Object
noun: אֶרֶץ earth
adjective: רַבָּה wide
Notes
Note for V. 6
- The verb מלא may be intransitive ("it is full of corpses"; cf. Ps. 33:5) or transitive ("he fills [it/them] with corpses"; cf. 1 Kings 18:24). The LXX reads it in a transitive sense: πληρώσει πτώματα ("will make full with corpses" NETS), as does the Targum, which supplies the word "land" (ארעא) from the following line: מלי ארעא גושמי רשיען קטילין "he has filled the earth with the corpses of the wicked that have been slain."[43] Others read it in an intransitive sense (e.g., Radak: ועשה דין ומשפט בגוים עד שמקום המלחמה מלא גויות). In either case, something must be supplied, either the subject or the object.
- Another option is to read מלא גויות as an asyndetic relative clause (= אשר מלא גויות) modifying גוים. This interpretation is supported by two considerations: (1) Analyzing מלא גויות as an asyndetic relative clause solves the problem of the missing constituent. There is no need to supply "the earth" in order to make the sentence grammatical. Instead, the text reads: "He will judge the nations whom he has filled with corpses." (2) The two clauses (ידין בגוים and מלא גויות) constitute a single poetic line; the prosodic unity supports the possibility of a syntactic unity. See e.g, Ps. 7:7c (וְע֥וּרָה אֵ֝לַ֗י מִשְׁפָּ֥ט צִוִּֽיתָ) in which the two clauses within a single line are probably to be read, with the LXX, as a single sentence: ἐξεγέρθητι, κύριε ὁ θεός μου, ἐν προστάγματι, ὧ ἐνετείλω.
- Some may object that מלא גויות cannot be an asyndetic relative clause, because the antecedent (גוים) is not resumed (e.g., מלא גויות אותם). Resumption of the direction object is optional, however, in cases in which the direct object lacks the definite direct object marker (את).[44]
- Others may object that it would be odd to fill a "nation" with something; usually the act of "filling" involves some kind of container. But the word “nation” (גוי) implies both “people” and “land” (cf. phrase like אַרְצ֣וֹת גּוֹיִ֑ם in Ps. 105:44), and lands can be filled (e.g., Ezek. 8:17; 30:11).. Ps. 106:26-27 speak of the גּוֹיִם in the sense of “nations > land.” The fact that a beth preposition is prefixed to goyim in Ps. 110:6 (as in Ps. 106:27 above) might support this interpretation here: “He will judge among (localization) the nations whom he filled with corpses.” I had previously analyzed this beth as a beth of social contact (“he will judge the nations”), but it could also indicate location as DCH suggests: “בְּ of place, among, + גּוֹי nation Ps 110:6.”
- What does עַל אֶרֶץ רַבָּה modify?
- Option 1: the PP עַל אֶרֶץ רַבָּה modifies the noun רֹאשׁ (e.g., NIV, ELB). This option is likely if ראש refers to a leader[45], since "heads" (=leaders) are said to be "over" people (Ex. 18:25; Deut. 1:15; Jdg. 11:11). Some point out that if עַל אֶרֶץ רַבָּה were intended to describe "heads," then we might have expected a construct chain (ראש ארץ רבה[46]) or a lamed preposition (ראש לארץ רבה[47]). But the analogous noun phrases מלך על (2 Kgs. 8:13; Job 41:26; Eccl. 1:12) and פקיד על (2 Kgs. 25:19=Jer. 52:25; Neh. 11:9) support reading ראש על in the sense of "head=leader over."[48] This interpretation is further supported by the parallel in the previous verse (מָחַץ...מְלָכִים).
- Option 2 (preferred): the PP עַל אֶרֶץ רַבָּה modifies the verb מָחַץ (e.g., NET, JPS, EÜ). When the phrase מחץ ראש occurs in Ps. 68:22 (יִמְחַץ רֹאשׁ אֹיְבָיו // קָדְקֹד שֵׂעָר) and Hab. 3:13, "head" refers not to leaders but to the literal body part (so Delitzsch 1871:195). If "head" is to be understood literally (as a body part), then עַל אֶרֶץ רַבָּה probably modifies מָחַץ. The construction is similar to Ps. 74:13: שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם.
- The singular noun רֹאשׁ is probably a collective (cf. LXX κεφαλὰς) as in Ps. 68:22 (רֹאשׁ אֹיְבָיו), and it may be short for רֹאשׁ מלכים (cf. Targum: רישי מלכיא), מלכים being implied from the previous verse (v. 5b).
- The word רַבָּה probably modifies אֶרֶץ with which it agrees in gender (f) and number (s) and to which it is prosodically bound (merka).[49] Some have argued that because "earth" (אֶרֶץ) is never described as רַבָּה, the word רַבָּה must be an adverb as in Ps. 62:3 and 78:15 (cf. Pss. 123:3).[50] But the phrase אֶרֶץ רַבָּה, though unique, is analogous to the common phrase תְּהוֹם רַבָּה (Gen. 7:11; Amos 7:7; Ps. 36:7; etc.).
No Lexical notes to display for Psalm 110:6.
No Phrase-level notes to display for Psalm 110:6.
No Verbal notes to display for Psalm 110:6.
No Textual notes to display for Psalm 110:6.
V. 7
| 7a | מִ֭נַּחַל בַּדֶּ֣רֶךְ יִשְׁתֶּ֑ה
|
He will drink from a wadi on the campaign.
|
| 7b | עַל־כֵּ֝֗ן יָרִ֥ים רֹֽאשׁ׃
|
Therefore, he will lift [his] head.
|
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Predicate
verb: יִשְׁתֶּה he will drink
Adverbial
PrepositionalPhrase <gloss="from a wadi on the campaign">
Preposition
preposition: מִ from
Object
noun: נַּחַל wadi
Adjectival
PrepositionalPhrase
Preposition
preposition: בַּ on
Object
article: ה the <status="elided">
noun: דֶּרֶךְ way >> campaign
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בַּ on
Object
article: ה the <status="elided">
noun: דֶּרֶךְ way >> campaign
Fragment
conjunction: עַל כֵּן therefore
Fragment
Clause
Predicate
verb: יָרִים he will lift
Object
noun: רֹאשׁ head
Notes
Note for V. 7
- What does בדרך modify?
- Option 1: The prepositional phrase בדרך modifies ישתה ("he will drink on the way"[51]). The accents group בדרך prosodically with ישתה and not with נחל, suggesting that בדרך does not modify נחל but ישתה: "on the way he will drink from the stream" (ELB) >> "on his campaign the king will drink from the stream" (NGÜ).[52] Cf. Ps. 102:24 (עִנָּה בַדֶּרֶךְ כֹּחוֹ); Ezra 8:22 (לְעָזְרֵנוּ מֵאוֹיֵב בַּדָּרֶךְ). This view is likely if דרך refers to a military campaign (cf. 1 Sam. 15:18, 20).
- Option 2 (preferred): The prepositional phrase בדרך modifies נחל ("a stream by the road"[53]). The simplest explanation of the word order is that בדרך modifies נחל. Otherwise one must explain why two constituents (instead of just one constituent) are fronted.
Note for V. 7
- YHWH drinks from a wadi. A wadi is "a relatively steep and narrow valley following the course of a stream, which is often dry, except for the rainy season" (SDBH). In the larger poetic structure of the psalm, the mention of a wadi in v. 7 parallels the mention of "dew" in v. 4. See the visual in the notes for v. 4.
- He will lift his head. Lifting one's head is a gesture of victorious triumph and renewed confidence.[54] The lifted head in v. 7 contrasts starkly with the smashed heads in vv. 5-6.
Note for V. 7
- The word phrase translated on the campaign (בַּדֶּרֶךְ) (cf. NGÜ) is, literally, "on the way/road/path." In this militaristic context, "the way" probably refers to the warrior's campaign (cf. 1 Sam. 15:18, 20). The word is definite because it is identifiable from the preceding context; the conquering of enemies outside of Zion (cf. vv. 2, 5) implies a "journey" or "campaign."
No Textual notes to display for Psalm 110:7.
- ↑ GKC 129c.
- ↑ HALOT 657. So SDBH on נְאֻם: "action by which humans or deities make a prophetic statement; in the case of a deity this is usually done through the mouth of a prophet or seer."
- ↑ Hilber argues convincingly that "the whole of Psalm 110 has integrity as a unified prophetic oracle" (Hilber 2005, 82). In the first place, the phrase נאם יהוה (v. 1) signals that the psalm is a "prophetic oracle." Secondly, the phrase נשבע יהוה (v. 4) is also found frequently in the prophets (e.g., Isa. 14:24; 62:8; Jer. 51:14; Am. 4:2; 6:8; 8:7). In Amos 6:8, נשבע אדני appears together with נאם יהוה. Finally, Ps. 110 bears a number of resemblances to Neo-Assyrian royal prophecies (so Hilber 2005; transcriptions and translations of these prophecies can be read in Nissinen, Prophets and Prophecy in the Ancient Near East, 2019). Hilber notes the following points of resemblance: 1) "introductory formula" 2) "subdivision of oracle with a second introduction formula" 3) "change in person, both of the addressee and the divine speaker" 4) "legitimation of relationship between deity and king" 5) "enemies at the king's feet" 6) "promise of destruction of enemies" 7) "promise of universal dominion" 8) "presence of loyal supporters" 9) "divine promise accompanied by a denial of lying" 10) "affirmation of priestly responsibility" 11) "eternality of royal prerogatives" 12) "deity at the king's right hand affirms security" (Hilber 2005, 77-80).
- ↑ Compare the ancient translations, which also render this noun phrase as a clause. LXX: Εἶπεν; Peshitta: ܐܡܪ; Targum: אמר; Jerome dixit.
- ↑ See also several French and German translations: "Oracle du Seigneur à mon seigneur" (TOB; cf. NVS78P); "Déclaration du Seigneur à mon seigneur" (NBS; cf. BDS, NFC); "Spruch des HERRN für meinen Herrn" (ELB; cf. ZÜR).
- ↑ See e.g., Jacob's encounter with Esau in Gen. 33:8-14, in which Jacob, although speaking directly to Esau, refers to him in the third person as "my lord" to show deference. Cf. 1 Sam. 26:19. Thus, the third person אדני ("my lord") in v. 1 does not imply that the king is not the addressee at this point in the psalm.
- ↑ The addressee in Ps. 110, referred to as "my lord" (אדני) and as "a priest" (כהן), is never explicitly identified in as a "king." Nevertheless, "several hints are dropped that support the claim that the ruler is in fact a king" (Alan KamYau 2016, 109). Alan KamYau (109-110) identifies the following hints: (1) "The word אדון is not uncommon when used in reference to a king: Gen 40:1, 1 Sam 24:9[8], 26:17, 2 Sam 3:21, Ps 45:12[11] and others." (2) "The word מטה (glossed as 'scepter') is present in v. 2." (3) "The presence of this word רדה implies kingship to a certain extent." (4) "The poet citing Melchizedek who possesses the dual status of a king and a priest (cf. Gen. 14:18) depicts the person אדון ('lord') in v. 1 as such" (Alan KamYau 2016, 109-110). Other hints could also be identified. For example, he sits on a throne (v. 1), has an army (v. 3), and his enemies (vv. 1-2) are other kings (v. 5). Further support for a royal identification also comes from the general correspondences between this psalm and Neo-Assyrian royal prophecies, which are explicitly addressed to kings (cf. Hilber 2005). It is fitting, then, to refer to this participant in Ps. 110 as a "king." Furthermore, the title "king", which is assumed throughout the psalm, seems more appropriate as an unmarked reference to this participant than the titles which are explicitly given (e.g., "lord" and "priest"). As Rooke writes, "The psalm clearly addresses a royal figure to whom priestly prerogatives are subsequently granted by divine oath, and not a priestly figure who is being granted some kind of kingly rule. In addition, it uses as an analogy the figure of Melchizedek, who in his only other appearance in the Hebrew Scriptures (Gen. 14.18-20) is introduced as a king who is also a priest. This implies that for the addressee of the psalm, as for Melchizedek, the priesthood is a function of the kingship rather than the ruling power being a function of the priesthood, so that the one to whom the whole psalm is addressed is first and foremost a king" (Rooke 2013, 188).
- ↑ NIDOTTE. Cf. 1 Kgs. 2:19; Ps. 45:10.
- ↑ Cf. Daniel 7:13-14, which describes multiple thrones set up in God's throne one, one of which seems to be reserved for the Son of Man. Cf. Mitchell 2003, 259.
- ↑ So e.g., Zenger 1993. Cf. the words of Jesus in Revelation 3:21: "I sat with my father on his throne."
- ↑ In The Message of the Psalter (pp. 259-260), David Mitchell shows that ancient interpreters of Ps. 110 consistently read Ps. 110:1 as referring to YHWH's heavenly throne-room.
- ↑ The Most Holy Place is the earthly representation of YHWH's throne-room—the ark is his footstool, and he is enthroned above the cherubim (see e.g., Ps. 99)—and only priests are permitted into the throne-room of YHWH (e.g., Lev. 16).
- ↑ Emadi, "The royal priest: Psalm 110 in biblical-theological perspective," SBTS dissertation 2016, 125-126; cf. Emadi, The Royal Priest: Psalm 110 in Biblical Theology 2022.
- ↑ The word הֲדֹם is always used in connection with רגלים, usually in construct: הֲדֹ֣ם רַגְלָ֑י (Isa. 66:1); לַהֲדֹ֥ם רַגְלָ֗יו (Ps. 99:5; 132:7). There does not seem to be any difference between הדם רגלים and הדם לרגלים. In fact, the LXX translates the phrase here as a genitival phrase: ὑποπόδιον τῶν ποδῶν σου.
- ↑ See, for example, Josh. 10:24; 1 Kgs. 5:17; Ps. 8:7. For this image in Egypt, see Denkmäler aus Aegypten und Aethiopien. Cf. The description of Thutmose III: "His majesty arrived at the city of Memphis, he being satisfied because every foreign country and every land is under his sandals" (COS II 2.2c, "The Armant Stela of Thutmose III," eighteenth dynasty). For this image in Cilicia, see the Azatiwada Inscription (8th-7th cent. BC): "I built strong fortifications in all the far regions of the borders, in places where there had been evil men, gang leaders... But I, Azatiwada, placed them under my feet" (COS 2.31 "The Azatiwada Inscription"; cf. COS 2.21).
- ↑ E.g., SAA 9 1.1 line i 11: "′I am the great Lady, I am Ištar of Arbela who throws your enemies before your feet" (Nissinen 2019, 112).
- ↑ “You know that David my father could not build a house for the name of the Lord his God because of the warfare with which his enemies surrounded him, until the Lord put them under the soles of his feet (עַ֤ד תֵּת־יְהוָה֙ אֹתָ֔ם תַּ֖חַת כַּפּ֥וֹת רַגְלוֹ׃)" (1 Kgs. 5:3, ESV [Heb: 5:17]).
- ↑ Cf. Jenni 2000, 147.
- ↑ Jenni 2000, 259. Cf. 1 Kgs 2:19; Pss. 45:10; 109:31.
- ↑ Similar constructions with עז include Ps. 150:1 (בִּרְקִ֥יעַ עֻזֹּֽו = his strong firmament); Prov. 10:15//18:11 (קִרְיַ֣ת עֻזֹּ֑ו = his strong city); Ezek. 26:11 (וּמַצְּבֹ֥ות עֻזֵּ֖ךְ = your strong pillars). Cf. Jer. 48:17 – נִשְׁבַּר֙ מַטֵּה־עֹ֔ז.
- ↑ Cf. Zenger: "The 'scepter of your power' is the insignia of royal rule" (1993, 148).
- ↑ So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.
- ↑ Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.
- ↑ Cf. BDB, HALOT, DCH.
- ↑ So Aquila and Quinta: ἑκουσιασμοὶ.
- ↑ Cf. GKC 141c; JM 154e; DCH. So Jerome [spontanei erunt] and Targum [דמתנדבין].
- ↑ See also the Qumran War Scroll (column vii, line 5): כולם יהיו אנשי נדבת מלחמה.
- ↑ GKC 141c. The plural of this noun also occurs in Ps. 68:10 גֶּשֶׁם נְדָבֹות.
- ↑ BDB, DCH, HALOT. E.g., Ex. 15:4 (מַרְכְּבֹ֥ת פַּרְעֹ֛ה וְחֵילֹ֖ו יָרָ֣ה בַיָּ֑ם). It is "used over 100 times in the sense of 'army'" (TWOT; 71 times according to NIDOTTE).
- ↑ Cf. NIV, JPS85, NLT, GNT, HFA; Baethgen 1904, 338; Waltke 2010, 506. Radak paraphrases all of v. 3a as follows: "on the day when you made an army to fight against them, your people came to you willingly" = ביום שעשית חיל להלחם בהם באו עמך אליך בנדבה.
- ↑ The phrase הַדְרֵי־קֹדֶשׁ, if indeed it is original, is an hapax legomenon. The phrase הדרת קדש, which is similar to הַדְרֵי־קֹדֶשׁ, occurs in Pss. 29:2, 96:9, 1 Ch. 16:29, and 2 Ch. 20:21 and probably means "holy attire" (see discussion of Ps. 29:2). Thus, several translations read "holy garments" (ESV, NLT, REB), referring to the garments worn by priests (NGÜ: "heilige Priestergewänder; cf. 2 Ch. 20:21 and the phrase בִגְדֵי־קֹדֶשׁ in Ex. 28:4) (so BDB, HALOT, DCH; Delitzsch; Perowne; Waltke 2010, 506; Baethgen [though he prefers הררי]). This interpretation of the phrase might fit well in the context of the following verse, where the king himself is described as a priest (cf. Barbiero). This interpretation might also be reflected in the NT's description of the armies of heaven who follow the Logos into battle, "clothed in white pure linen" (ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν) (Rev. 19:4). The ancient versions, however, appear to have interpreted the phrase as referring not to "garments," but to the abstract concept of "splendor" or "majesty." LXX: ἐν ταῖς λαμπρότησιν τῶν ἁγίων — "among the splendors of the holy ones" (NETS) Aquila: ἐν διαπρεπεἰας ἡγιασμέναις — "in holy magnificences" (cf. Aquila in Ps. 28:2) Theodotion: ἐν εὐπρεπεἰᾳ ἁγίου — "in the dignity of a holy one" (so Quinta in Ps. 28:2) Quinta: ἐν δόξῃ ἁγίων — "in the glory of holy ones" Peshitta: ܒܗܕܪ̈ܝ ܩܘܕܫܐ — "in the glories of holiness" (The Antioch Bible) Targum: בשיבהורי קודשא — "in the splendor of holiness" (The Targum of Psalms). This is not an issue, however, if "holy splendor" is "a metonymy for their regalia" (Waltke 2010, 506).
- ↑ Rendsburg argues, in light of the fact that רחם can mean "rain" in South Arabian and based on the juxtaposition of רֶחֶם with טַל, that רֶחֶם here refers to "rain" (Rendsburg 1999; cf. Rendsburg 1983 "Hebrew RHM = 'Rain'"). DCH lists this as an option for רֶחֶם Ps. 110:3. But in Biblical Hebrew, רֶחֶם always means "womb," and this is how the ancient versions understood the word in Ps. 110:3 (LXX and Sexta: ἐκ γαστρὸς; Aquila, Theodotion, and Quinta: ἀπὸ/ἐκ μήτρας; Jerome: de vulva; Peshitta: ܡܢ ܡܪܒܥܐ). Furthermore, the phrase מֵרֶחֶם always refers to coming "out of the womb" (cf. Is 46:3 Jr 1:5 20:17 Ps 22:11 58:4 Jb 3:11). The only other time רֶחֶם is used figuratively in construct with another noun is in Sir. 51:5, which refers to the "womb of Tehom" (רחם [תה]ום).
- ↑ Rendsburg 1999, 550; cf. BDB, HALOT, DCH).
- ↑ So Jerome: erunt.
- ↑ So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.
- ↑ Cf. RSV, NRSV, ZÜR; cf Targum: יסתרהבון לך ["will hasten to you"]). So Radak; Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.
- ↑ E.g., 2 Sam. 12:4; ; Isa. 49:18; Amos 6:1; Zech. 9:9. According to Jenni, this kind of construction serves "as passive voice to an expression of giving" (Jenni 2000:102). In other words, the event הוא נתן לו טל can be restated (with the omission of the agent) בוא לו טל. "The preposition remains a lamed dativum and it only appears (in translation) to have a local/directional meaning" (Jenni 2000, 102). Jenni himself (2000, 69), however, categorizes the lamed in Ps. 110:3 as a lamed of possession (lamed ascriptionis): "The dew of your youth will be yours."
- ↑ Another option for interpreting טל would be to read לך as adverbial modifying טל (interpreted as a 3ms qal of טלל, cf. קל as 3ms qal of קלל). Cf. Ug. denom. ṭll to drop (dew) (1 Aqht 41, Gordon Ugaritic Textbook). According to DCH, two possible occurrences of this verb in the Hebrew Bible are in Hag. 1:10 and Deut. 33:13, though both require revocalization of the vowels). This view is unlikely because ילדות is a feminine noun.
- ↑ So BDB, DCH.
- ↑ Delitzsch 1871, 191; cf. Calvin; Hupfeld 1871, 199; Baethgen 1904, 338
- ↑ Cf. SDBH: = a relational ► that points to a certain way of being or acting -- in the manner of; of the pattern of. Cf. the ancient versions and the NT letter to the Hebrews.
- ↑ Of course, this primary significance of the comparison does not exclude the possibility of further points of comparison. Indeed, the poetic allusion to Gen. 14 invites further comparison. See Hebrews 5-7.
- ↑ Stec 2004. Cf. Baethgen 1904, 339; Hupfeld 1871, 203; Olshausen 1853, 424.
- ↑ See e.g., Neh. 9:29 and Ps. 7:16 for non-resumption in a bare relative clause; cf. Holmstedt 2002, 97.
- ↑ Cf. Briggs 1907, 381; Waltke 2010, 511.
- ↑ So Hengstenberg 1867.
- ↑ Cf. Num. 1:4, so Baethgen 1904, 339. So Hupfeld 1871, 203.
- ↑ So Driver 1964, 26.
- ↑ So HALOT 1171 - "the wide earth" >> "the universe"; so Hupfeld 1871.
- ↑ So e.g., Nordheim 2008, 33.
- ↑ So ELB, EÜ, ZÜR, NGÜ, RVR95, DHH.
- ↑ So Delitzsch; Hupfeld 1871, 204; Baethgen 1904; Zenger.
- ↑ So NET, GNT, HFA, GNB; Jenni 1992, 176.
- ↑ Ps. 27:6 – וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹֽיְבַ֬י סְֽבִיבוֹתַ֗י. See also the Neo-Sumerian royal hymn: "Upon a royal seat which may not be overthrown, he let him raise (his) head heavenward" (COS 1.172, "The Birth of Shulgi in the Temple of Nippur").