The Text, Grammar, and Meaning of Ps. 110:3

Back to Psalm 110

Exegetical issues for Psalm 110:

• The Text, Grammar, and Meaning of Ps. 110:3
• The Grammar and Meaning of Ps. 110:4
• The Subject(s) in Ps. 110:5-7

Introduction

Ps. 110:3 according to the MT:

עַמְּךָ֣ נְדָבֹת֮ בְּי֪וֹם חֵ֫ילֶ֥ךָ

בְּֽהַדְרֵי־קֹ֭דֶשׁ מֵרֶ֣חֶם מִשְׁחָ֑ר

לְ֝ךָ֗ טַ֣ל יַלְדֻתֶֽיךָ

Psalm 110:3 is, in the words of one Bible translation, "one of the most difficult texts in all the Bible." Many translations have similar footnotes indicating that the interpretation of the Hebrew text is unclear. Given the difficulties involved, the proposed interpretations are legion. As the UBS Handbook says, "There is no way to adequately summarize the many reasons for the varied interpretations of this verse." To illustrate the variety of interpretations proposed, compare, for example, two modern English translations:

Your troops will be willing on your day of battle. Arrayed in holy splendor, your young men will come to you like dew from the morning’s womb (NIV).

At birth you were endowed with princely gifts and resplendent in holiness. You have shone with the dew of youth since your mother bore you (NEB).

The most basic issues involved in the interpretation of this verse are textual: which Hebrew text is to be translated? The differences among modern translations reflect textual differences at three main points in the verse:

• v. 3a.
  • Option 1: עַמְּךָ נְדָבֹת ("your people are willing") (MT, most modern translations)
  • Option 2: עִמְּךָ נְדִבֻת ("with you is royal dignity") (cf. CEV, NEB, NJB, EÜ)
• v. 3b.
  • Option 1: בְּהַדְרֵי־קֹדֶשׁ ("with holy attire/splendor") (MT, most modern translations)
  • Option 2: בְּהַרְרֵי קֹדֶשׁ ("on holy mountains") (cf. RSV, NRSV, GNT, NET, DHH94I, PDV2017, NFC)
• v. 3c.
  • Option 1: יַלְדֻתֶיךָ ("your youth") (MT, most modern translations)
  • Option 2: יְלִדְתִּיךָ ("I have begotten you") (cf. ELB, LUT, EÜ)

Each of these points will be discussed in the argument maps below.

Argument Maps

The argument maps below are based largely on the work of two textual critics: Dominique Barthélemy and Peter Gentry. In each of the points discussed below, Barthélemy argues that the MT is secondary, and Gentry argues, in direct response to Barthélemy, that the MT is superior.

עַמְּךָ נְדָבֹת vs עִמְּךָ נְדִבֻת

Most translations follow the Masoretic text and read עַמְּךָ נְדָבֹת ("your people are willing"). Some translations, however, read עִמְּךָ נְדִבֻת ("with you is royal dignity"). In the argument maps below, the issue is broken down into two parts: (1) עַמְּךָ vs עִמְּךָ, and (2) נְדָבֹת vs נְדִבֻת.

עַמְּךָ vs עִמְּךָ

עַמְּךָ ("your people")

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[עַמְּךָ]: The earlier reading of the text is עַמְּךָ ("your people").
 + <Ancient support for עַמְּךָ>: Several early witnesses read the text as עַמְּךָ ("your people").
  + [Ancient support for עַמְּךָ]: MT (עַמְּךָ), Symmachus (ὁ λαός σου), Peshitta (ܥܡܟ), Jerome (populi tui), Targum (עמך דבית ישראל)
 + <עַמְּךָ syntactically possible>: It is possible for עַמְּךָ ("your people") to be the subject of a clause in which the predicate complement is an abstract noun (cf. GKC 141c :G:; JM 154e :G:). "Your people are willingness" = "Your people are willing."
  + [עַמְּךָ syntactically possible]: Psalm 109:4 (ואני תפלה), Psalm 92:9 (ואתה מרום) Psalm 120:7 (אני שלום).
 + <Judges 5>: The poem in Judges 5 uses a similar collocation of נדב and עַם to describe the people as willingly volunteering for battle (Gentry 2021, 153 :A:; cf. Baethgen 1904, 338 :C:).
  + [Judges 5]: בְּהִתְנַדֵּב עָם (Jdg. 5:2); הַמִּתְנַדְּבִים בָּעָם (Jdg. 5:9).
 - <Out of place>: "At this point in the Psalm, a consideration of the readiness and pugnacity of a group of fighters seems rather misplaced. The Psalm has insisted (vs. 1b) that it is the Lord himself who will make the enemies of his Messiah the footstool of his throne and it will insist again (vs. 5b) that it will be the Lord who will smash the kings in the day of his wrath" (Barthélemy 2005, 744). #dispreferred
  <_ <Human instruments>: "In the Hebrew mentality, the victory is credited to God, whether he uses human instruments or not" (Gentry 2021, 153 :A:).

עִמְּךָ ("with you")

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[עִמְּךָ]: The earlier reading of the text is עִמְּךָ ("with you").#dispreferred
 + <Ancient support for עִמְּךָ>: Several early witnesses read the text as עִמְּךָ ("with you").#dispreferred
  + [Ancient support for עִמְּךָ]: LXX (μετὰ σοῦ), Aquila (μετὰ σοῦ), Quinta (μετὰ σοῦ), the midrashim Bereshit Rabbah 39:8 and Tanḥuma.#dispreferred
 + <עִמְּךָ syntactically possible>: It it possible for abstract nouns to be predicated by the prepositional phrase עִמְּךָ ("with you").#dispreferred
  + [עִמְּךָ syntactically possible]: Psalm 130:4 (עמך הסליחה) Ps. 130:7 (עם יהוה החסד והרבה עמו פדות); Job 12:13 (עמו חכמה וגבורה); Job 12:16 ,(עמו עז ותושיה); Job 25:2 (המשל ופחד עמו).#dispreferred

נְדָבֹת vs נְדִבֻת

נְדָבֹת ("voluntariness")

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[נְדָבֹת]: The earlier reading of the text is נְדָבֹת ("voluntariness" or "freewill-offerings").
 + <Ancient support for נְדָבֹת>: Several early witnesses read the text as נְדָבֹת ("voluntariness" or "freewill-offerings"). 
  + [Ancient support for נְדָבֹת]: MT (נְדָבֹת), Aquila (ἑκουσιασμοὶ), Quinta (ἑκουσιασμοὶ), Jerome (spontanei erunt), Targum (דמתנדבין).
 + <Judges 5>: The poem in Judges 5 uses a similar collocation of נדב and עַם to describe the people as willingly volunteering for battle (Gentry 2021, 153 :A:; cf. Baethgen 1904, 338 :C:).
  + [Judges 5]: בְּהִתְנַדֵּב עָם (Jdg. 5:2); הַמִּתְנַדְּבִים בָּעָם (Jdg. 5:9).
 - <Out of place>: "At this point in the Psalm, a consideration of the readiness and pugnacity of a group of fighters seems rather misplaced. The Psalm has insisted (vs. 1b) that it is the Lord himself who will make the enemies of his Messiah the footstool of his throne and it will insist again (vs. 5b) that it will be the Lord who will smash the kings in the day of his wrath" (Barthélemy 2005, 744). #dispreferred
  <_ <Human instruments>: "In the Hebrew mentality, the victory is credited to God, whether he uses human instruments or not" (Gentry 2021, 153 :A:).

נְדִבֻת ("rule")

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[נְדִבֻת]: The earlier reading of the text is נְדִבֻת ("rule").#dispreferred
 + <Ancient support for נְדִבֻת>: Some early witnesses probably read the text as נְדִבֻת ("rule").#dispreferred
  + <LXX>: The LXX's choice of ἡ ἀρχὴ in Ps. 110:3 probably reflects the consonants נדבת pronounced as נְדִבֻת (an abstract noun from the root נדב).#dispreferred
   + [LXX Isa. 32:5]: In Isa. 32:5, the LXX translates נדיב as ἄρχειν.#dispreferred
  + [Symmachus]: Symmachus reads ἡγεμονικοὶ ("authoritative, ready to lead").#dispreferred
 - <Spelling (no waw)>: "If the proposal of Barthélemy is correct, one would expect the word to be spelled with a waw (נְדִבוּת). Thus, the spelling we have in Hebrew does not accord well with the rendering in the LXX" (Gentry 2021, 152 :A:).
  - In the very same verse (Ps. 110:3), the word יַלְדֻתֶיךָ is spelled without a waw (cf. בְּעַבְדֻתֵנוּ in Ezra 9:8, לְעַבְדֻתָם in Neh. 9:17; הָעֵדֻת in Ex. 16:34; 25:16, 21, 22; etc.).#dispreferred

בְּהַדְרֵי־קֹדֶשׁ vs בְּהַרְרֵי קֹדֶשׁ

Most translations follow the Masoretic text and read בְּהַדְרֵי־קֹדֶשׁ ("in holy garments" [ESV, NIV, REB] or "in holy splendor" [NIV]). Some translations, however, read בְּהַרְרֵי קֹדֶשׁ ("on holy mountains") The arguments for and against each view are as follows:

בְּהַדְרֵי־קֹדֶשׁ ("in holy garments")

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[בְּהַדְרֵי־קֹדֶשׁ]: The earlier reading of the text is בְּהַדְרֵי־קֹדֶשׁ ("in holy attire").#dispreferred
 + <Ancient support for בְּהַדְרֵי־קֹדֶשׁ>: Most early witnesses read the text as בְּהַדְרֵי־קֹדֶשׁ ("in holy attire").#dispreferred
  + [Ancient support for בְּהַדְרֵי־קֹדֶשׁ]: MT (בְּהַדְרֵי־קֹדֶשׁ), LXX (ἐν ταῖς λαμπρότησιν τῶν ἁγίων), Aquila (ἐν διαπρεπεἰας ἡγιασμέναις), Theodotion (ἐν εὐπρεπεἰᾳ ἁγίου), Quinta (ἐν δόξῃ ἁγίων), Peshitta (ܒܗܕܪ̈ܝ ܩܘܕܫܐ), Targum (בשיבהורי קודשא).#dispreferred
 + <More difficult reading>: בְּהַדְרֵי־קֹדֶשׁ is the more difficult reading, and therefore scribes were more likely to change it to בְּהַרְרֵי קֹדֶשׁ (Gentry 2021, 154-155 :A:).#dispreferred
  + [Harmonisation to Ps. 87:1]: The phrase בְּהַרְרֵי־קֹדֶשׁ occurs in Ps. 87:1 in the context of a description of Zion. #dispreferred
  <_ <Scribal error>: "By definition a scribal error often creates a 'difficult reading'" (Tov 2022, 401). In the case of בְּהַרְרֵי קֹדֶשׁ vs בְּהַדְרֵי קֹדֶשׁ, the more difficult reading may be the result of a scribal error: the confusion of ר with ד.
 + <Context (voluntary offering)>: "It also makes sense in the context that the king’s people who represent 'a collective voluntary offering' are in holy regalia" (Gentry 2021, 155 :A:).#dispreferred
  <_ <Ole weyored>: The accent 'ole weyored divides the verse after חילך, so that בְּהַרְרֵי־קֹדֶשׁ does not modify עמך in the first half of the verse, but either טל ("dew") or לך ("you") in the second half of the verse (Nordheim 2008, 26 :M:).
 - <Plural>: The reading הַדְרֵי would be the only case of a plural of הָדָר (which occurs 28 times in the Bible as a singular) (Barthélemy 2005, 745; cf. Hupfeld 1871, 198; Baethgen 1904, 338 :C:).
  +> <More difficult reading>
 - <בְּהַדְרַת קֹדֶשׁ>: The normal expression is בְּהַדְרַת קֹדֶשׁ not בְּהַדְרֵי קֹדֶשׁ (Ps. 29,2; 96,9; 1 Ch. 16,29; 2 Ch. 20,21.) (Barthélemy 2005, 745).
  +> <More difficult reading>
 + <"Priest" (v. 4)>: The phrase בְּהַדְרֵי־קֹדֶשׁ probably refers to sacred (=priestly) garments (BDB :L:). Thus, "the sacerdotal character of the people in battle corresponds to that of their leader who is called not 'king', but 'priest' ( כהן , v. 4)" (Barbiero 2014:3 :A:).#dispreferred
  <_ <Ole weyored>

בְּהַרְרֵי קֹדֶשׁ ("on holy mountains")

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[בְּהַרְרֵי קֹדֶשׁ]: The earlier reading of the text is בְּהַרְרֵי קֹדֶשׁ ("on holy mountains").
 + <Hebrew ms support for בְּהַרְרֵי קֹדֶשׁ>: A number of medieval Hebrew manuscripts (30 Kennicott mss and 41 De Rossi mss) read בְּהַרְרֵי קֹדֶשׁ.
 + <Ancient support for בְּהַרְרֵי קֹדֶשׁ>: Some early witnesses read the text as בְּהַרְרֵי קֹדֶשׁ ("on holy mountains").
  + [Ancient support for בְּהַרְרֵי קֹדֶשׁ]: Symmachus (ἐν ὄρεσιν ἁγίοις), Jerome (in montibus sanctis), Bereshit Rabbah 39:8.
  <_ <Jerome and Symmachus>: "Since Jerome was frequently influenced by Symmachus, it is doubtful that he represents an independent witness here" (Gentry 2021, 154 :A:).#dispreferred
   - <נְדָבֹת vs נְדִבֻת>: Jerome does not follow Symmachus earlier in the verse. Symmachus has ἡγεμονικοὶ (from נְדִבֻת), whereas Jerome has spontanei erunt (from נְדָבֹת).
 + <Context (Zion)>: The holy mountains (הַרְרֵי קֹדֶשׁ) would refer to the mountains around Zion, and Zion was was already mentioned in the previous verse (Barthélemy 2005:745).
  + [Ps. 87:1]: The phrase בְּהַרְרֵי־קֹדֶשׁ occurs in Ps. 87:1 in the context of a description of Zion.
 + <Context (dew)>: The prepositional phrase בְּהַרְרֵי־קֹדֶשׁ ("on holy mountains") would be a modifier for "dew" (טַל) (cf. Hupfeld 1871, 199; Baethgen 1904, 338 :C:; Briggs 1907, 377 :C:; Allen 2002 :C:; Zenger 2011, 143 :C:).
  + [Ps. 133]: In Ps. 133, dew (טַל) is said to fall on the mountains of Zion (הַרְרֵי צִיּוֹן).
 - <Easier reading>:  בְּהַרְרֵי קֹדֶשׁ is the easier reading, and therefore scribes were more likely to change בְּהַדְרֵי קֹדֶשׁ to בְּהַרְרֵי קֹדֶשׁ and not the other way around (Gentry 2021, 154-155 :A:).#dispreferred

יַלְדֻתֶיךָ vs יְלִדְתִּיךָ

Most translations follow the Masoretic text and read יַלְדֻתֶיךָ ("your youth"). Some translations, however, read יְלִדְתִּיךָ ("I have begotten you"). The arguments for and against each view are as follows.

יַלְדֻתֶיךָ ("your youth")

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[יַלְדֻתֶיךָ]: The earlier reading of the text is יַלְדֻתֶיךָ ("your youth").
 + <Ancient support for יַלְדֻתֶיךָ>: Several early witnesses read the text as יַלְדֻתֶיךָ ("your youth").
  + [Ancient support for יַלְדֻתֶיךָ]: MT (יַלְדֻתֶיךָ), Aquila (παιδιότητός σου), Theodotion (νεότητός σου), Quinta (ἡ νεότης σου), Sexta (νεανικότητός σου), Jerome (adulescentiae tuae), Targum (תולדתך).
 + <Eccl. 11:10>: In Ps. 110:3 the word יַלְדֻתֶיךָ occurs in close proximity to "dawn" (מִשְׁחָר). Similarly, "in Ecclesiastes 11:10 the word (הַיַּלְדוּת) is paired with שַׁחֲרוּת... (which) is almost certainly derived from the same root as the word for 'dawn' and refers to youth as the dawn of life" (Gentry 2021, 158 :A:).
  + [Eccl. 11:10b]: כִּֽי־הַיַּלְד֥וּת וְהַֽשַּׁחֲר֖וּת הָֽבֶל
 - <Spelling>: The consonantal text (ילדתיך) has a yod and no waw, and so the text is more naturally vocalised as יְלִדְתִּיךָ than יַלְדֻתֶיךָ (Barthélemy 2005, 746-748).#dispreferred
  <_ [Eccl. 11:9]: "The instance in Ecclesiastes 11:9 is pausal and is spelled with a yod (בְּיַלְדוּתֶיךָ) exactly as we have in Psalm 110:3" (Gentry 2021, 158 :A:).

יְלִדְתִּיךָ ("I have begotten you")

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[יְלִדְתִּיךָ]: The earlier reading of the text is יְלִדְתִּיךָ ("I have begotten you").#dispreferred
 + <Ancient support for יְלִדְתִּיךָ>: Several early witnesses read the text as יְלִדְתִּיךָ ("I have begotten you").#dispreferred
  + [Ancient support for יְלִדְתִּיךָ]: LXX (ἐξεγέννησά σε), Secunda (ἰελεδέχεθ), Peshitta (ܐܝܠܕܬܟ).#dispreferred
 + <Spelling>: The consonantal text (ילדתיך) has a yod and no waw, and so the text is more naturally vocalised as יְלִדְתִּיךָ than יַלְדֻתֶיךָ (Barthélemy 2005, 746-748).#dispreferred
 + <Ps. 2:7>: The word יְלִדְתִּיךָ ("I have begotten you") occurs in Ps. 2:7, and Ps. 2, like Ps. 110, is a divine oracle to the Messianic king (Barthélemy 2005, 748).#dispreferred
 - <לך טל>: "Once one reads the last word as a verb, the words לך טל do not fit" (Gentry 2021, 160 :A:).

Conclusion (C)

In v. 3a, the MT's עַמְּךָ נְדָבֹת (found also in the Peshitta, Jerome, and the Targum) is probably the earlier reading. This reading is supported by similar language in Judges 5 (Jdg. 5:2 בְּהִתְנַדֵּב עָם; Jdg. 5:9 הַמִּתְנַדְּבִים בָּעָם). The verbless clause עַמְּךָ נְדָבֹת (lit.: "your people are willingness") probably means "your people are willing" (cf. GKC 141c; JM 154e).

In v. 3b, the earlier reading is probably בְּהַרְרֵי קֹדֶשׁ ("on holy mountains"). This reading 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. While the relative difficulty of בְּהַדְרֵי קֹדֶשׁ may indicate that it is the earlier reading, it may equally indicate that it is the result of a scribal error.

In v. 3c, the MT's יַלְדֻתֶיךָ (supported by Aquila, Theodotion, Quinta, Sexta, Jerome, and the Targum) is probably the earlier reading. Barthélemy prefers the reading of the LXX (יְלִדְתִּיךָ) (also found in the Secunda and the Peshitta) largely on the basis of the spelling ילדתיך. The main problem with this view is that it cannot adequately account for the preceding words לך טל. It is more likely, then, that יַלְדֻתֶיךָ is the earlier vocalization of the text. While the spelling is odd, it does have a partial analogy in Ecclesiastes 11:9.

Ps. 110:3 may be summarised as follows: "the youth of your people will flock to your war campaign voluntarily and in large numbers." The first half of the verse (v. 3a) states this literally ("your people will be willing on the day of your power"), and the second half of the verse (v. 3bc) states this figuratively ("the willing volunteers will be like dew that covers the mountains at the break of dawn"). Thus, "the thought of the first half of the verse is repeated with an image and further painted out."

Research

Translations

Ancient

• LXX: μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου / ἐν ταῖς λαμπρότησιν τῶν ἁγίων· / ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε ("With you is rule on a day of your power / among the splendors of the holy ones. / From the womb, before Morning-star, I brought you forth")
• Secunda: μηρὲμ μεσσαὰρ λακ τὰλ ἰελεδέχεθ (ἰελεδέθεχ)
• Aquila: μετὰ σοῦ ἑκουσιασμοὶ ἐν ἡμέρᾳ εὐπορίας σου ἐν διαπρεπεἰας ἡγιασμέναις ἀπὸ μήτρας ἐξωρθρισμένης σοι δρόσος παιδιότητός σου
• Symmachus: ὁ λαός σου ἡγεμονικοὶ ἐν ἡμέρᾳ τῆς ἰσχύος σου ἐν ὄρεσιν ἁγίοις
• Theodotion: ἐν εὐπρεπεἰᾳ ἁγίου ἐκ μήτρας ἀπὸ πρωΐ (σοι δρόσος) νεότητός σου
• Quinta: μετὰ σοῦ ἑκουσιασμοὶ ἐν ἡμέρᾳ δυνάμεώς σου ἐν δόξῃ ἁγίων ἐκ μήτρας ἀπὸ ὄρθρου σοι δρόσος ἡ νεότης σου
• Sexta: ἐκ γαστρὸς ζητήσουσί σε, δρόσος νεανικότητός σου
• Jerome: populi tui spontanei erunt in die fortitudinis tuae / in montibus sanctis quasi de vulva orietur tibi ros adulescentiae tuae
• Peshitta: ܥܡܟ ܡܫܒܚܐ ܒܝܘܡܐ ܕܚܝܠܐ܂ ܒܗܕܪ̈ܝ ܩܘܕܫܐ ܡܢ ܡܪܒܥܐ܂ ܡܢ ܩܕܝܡ ܠܟ ܛܠܝܐ ܐܝܠܕܬܟ܂ ("Your people will be glorious on the day of power / in the glories of holiness from the womb / of old I have begotten you, O youth")
• Targum: עמך דבית ישראל דמתנדבין לאוריתא ביום אגחות קרבך תסתייע עמהון בשיבהורי קודשא רחמין דאלהא יסתרהבון לך היך נחתת טלא יתבין לרוחצן תולדתך׃ ("As for your people, the house of Israel, who offer themselves voluntarily to the Law, on the day of the waging of your war you will join with them; in the splendor of holiness the compassion of God will hasten to you like the descent of the dew; your generations will dwell securely.")

Modern

Following MT

• Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. (KJV)
• Your troops will be willing on your day of battle. Arrayed in holy splendor, your young men will come to you like dew from the morning’s womb. (NIV)
• When you go to war, your people will serve you willingly. You are arrayed in holy garments, and your strength will be renewed each day like the morning dew. (NLT)
• Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. (ESV)
• Your people come forward willingly on your day of battle. In majestic holiness, from the womb, from the dawn, yours was the dew of youth (JPS)
• You gain the homage of your people on the day of your power. Arrayed in holy garments, a child of the dawn, you have the dew of your youth (REB)
• Wenn du ein Heer zum Kampf aufstellst, wird dir dein Volk begeistert folgen. Feierlich geschmückt, voll jugendlicher Kraft, stehen dir die Krieger in großer Zahl zur Seite (HFA)
• Mit ganzem Herzen steht dein Volk bereit, willig folgt es dir an jenem Tag, an dem du dein Heer aufbietest. In heilige Priestergewänder festlich gekleidet und wie der Tau aus dem Schoß der Morgenröte, so frisch und zahlreich ist deine junge Mannschaft zur Stelle. (NGÜ)
• Israels Männer folgen dir willig, wenn du sie zum Kampf rufst. Festlich geschmückt, frisch wie der Morgentau, sammelt sich bei dir die Jugend deines Volkes. (GNB)
• Dein Volk ist bereit am Tag, da deine Macht erscheint; in heiliger Pracht, aus dem Schoss der Morgenröte, kommt dir der Tau deiner Jugend zu. (ZÜR)
• Tu pueblo se te ofrecerá voluntariamente en el día de tu mando, en la hermosura de la santidad. Desde el seno de la aurora tienes tú el rocío de tu juventud. (RVR95)
• Tus tropas estarán dispuestas cuando manifiestes tu poder, ordenadas en santa majestad. De las entrañas de la aurora recibirás el rocío de tu juventud. (NVI)
• Ton peuple est volontaire le jour où paraît ta force. Avec une sainte splendeur, du lieu où naît l’aurore te vient rosée de jouvence. (TOB)
• Ton peuple est (plein de) dévouement Au jour (où tu rassembles) ton armée Avec des ornements sacrés, du sein de l'aurore. À toi la rosée de ta jeunesse! (NVS78P)
• Au jour où tu ranges tes forces en ordre de bataille, ton peuple est plein d’ardeur et, du sein de l’aurore, dans de saintes parures, tous tes jeunes guerriers se presseront vers toi comme naît la rosée. (BDS)

Departing from MT in v. 3a (main point of disagreement indicated in bold)

• Your glorious power will be seen on the day you begin to rule. You will wear the sacred robes and shine like the morning sun in all of your strength. (CEV)
• At birth you were endowed with princely gifts and resplendent in holiness. You have shone with the dew of youth since your mother bore you (NEB).
• Royal dignity has been yours from the day of your birth, sacred honor from the womb, from the dawn of your youth. (NJB)

Departing from MT in v. 3b (main point of disagreement indicated in bold)

• Your people will offer themselves freely on the day you lead your host upon the holy mountains. From the womb of the morning like dew your youth will come to you. (RSV)
• On the day you fight your enemies, your people will volunteer. Like the dew of early morning your young men will come to you on the sacred hills. (GNT)
• Your people willingly follow you when you go into battle. On the holy hills at sunrise the dew of your youth belongs to you. (NET)
• Your people will offer themselves willingly on the day you lead your forces on the holy mountains. From the womb of the morning, like dew, your youth will come to you. (NRSV)
• Tu pueblo se te entrega en el día de tu victoria. Sobre los montes santos, y como el rocío que nace de la aurora, tu juventud se renueva de día en día. (DHH94I)
• Ton peuple arrive plein d’ardeur le jour où tu rassembles ton armée. Sur les montagnes saintes, les jeunes gens viennent vers toi, comme les gouttes d’eau au lever du soleil. (PDV2017)
• Ton peuple est volontaire en ce jour où tu rassembles ton armée. Sur les montagnes de Dieu, tes jeunes gens viennent à toi, comme la rosée qui naît de l'aurore (NFC)

Departing from MT in v. 3c (main point of disagreement indicated in bold)

• Dein Volk ist ⟨voller⟩ Willigkeit am Tage deiner Macht. In heiliger Pracht, aus dem Schoß der Morgenröte habe ich dich wie Tau gezeugt. (ELB)
• Wenn du dein Heer aufbietest, wird dir dein Volk willig folgen in heiligem Schmuck. Aus dem Schoß der Morgenröte habe ich dich geboren wie den Tau. (LUT)

Departing from MT at multiple points

• Dich umgibt Herrschaft am Tag deiner Macht, / im Glanz des Heiligtums. Ich habe dich aus dem Schoß gezeugt vor dem Morgenstern. (EÜ)

Secondary Literature

Alter, Robert. 2011. The Art of Biblical Poetry. Philadelphia, PA: Basic Books.

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

Barbiero, Gianni. 2014. "The non-violent messiah of Psalm 110". Biblische Zeitschrift 58, 1: 1-20.

Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. Vol. Tome 4: Psaumes. Fribourg, Switzerland: Academic Press.

Bratcher, Robert G. and William David Reyburn. 1991. A Translator’s Handbook on the Book of Psalms. UBS Handbook Series. New York: United Bible Societies.

Driver, G. R. 1964. "Psalm CX: Its Form Meaning and Purpose." In Studies in the Bible: Presented to Professor M.H. Segal by His Colleagues and Students. Edited by J. M. Grintz & J. Liver. Jerusalem: Published for the Israel Society for Biblical: 17-31.

Gentry, Peter J. 2021. “Psalm 110:3 and Retrieval Theology.” Southern Baptist Theological Journal 25, no. 3: 149–168.

Hossfeld, Frank-Lothar, and Erich Zenger. 2011. Psalms 3: A Commentary on Psalms 101-150. Edited by Klaus Baltzer. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress.

Hupfeld, Hermann. 1871. Die Psalmen. Vol. 4. Gotha: F.A. Perthes.

Nordheim, Miriam von. 2008. Geboren von der Morgenröte? Psalm 110 in Tradition, Redaktion und Rezeption. Wissenschaftliche Monographien zum Alten und Neuen Testament. Neukirchen-Vluyn: Neukirchener.

Stec, David M. 2004. The Targum of Psalms: Translated, with A Critical Introduction, Apparatus, and Notes. Collegeville: Liturgical Press.

Taylor, Richard, George Kiraz, and Joseph Bali. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. 1st ed. Gorgias Press.

Tov, Emanuel. 2022. Textual Criticism of the Hebrew Bible. 4th edition. Minneapolis: Fortress.

References

110:3 Approved