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| = Participant analysis =
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| {{ParticipantIntro}}
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| =Overview=
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| There are six participants/characters in Psalm 110:
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| [[File: Psalm 110 - participants.jpg|500px|class=img-fluid]]
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| ==Participant Relations==
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| The relationships among the participants may be abstracted and summarised as follows:
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| [[File: Psalm 110 - PA Relations Diagram.jpg|500px|class=img-fluid]]
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| [[File: Psalm 110 - PA Mini-Story.jpg|500px|class=img-fluid]]
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| =Participant Analysis Diagram=
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| ==Legend==
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| [[File: Psalm 110 - participant groups.jpg|class=img-fluid|500px|Psalm 29 Participants]]
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| ==Diagram==
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| The following image is the [[Psalm 110 Grammar | grammatical diagram]] overlaid with information regarding the participants, or characters, of the psalm. It makes explicit who is doing what to whom.
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| [[File: Psalm 110 - participant analysis.jpg|825px|class=img-fluid]]
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| ==Chart==
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| [[File: Psalm 110 - PA Table.jpg|825px|class=img-fluid]]
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| ''For notes on participant analysis, see [[Psalm 110 Verse-by-Verse]].''
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| <!--
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| ==Notes==
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| * '''Why refer to the participant as "the king"?''' The king is referred to as "my lord" (אדני) and as "a priest" (כהן), but he is never explicitly identified in this psalm as a "king." Nevertheless, "several hints are dropped that support the claim that the ruler is in fact a king" (Chan 2016:109). Chan (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" (Chan 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."
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| * 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).
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| '''The speaker of the psalm.''' Although YHWH speaks directly in v. 1 and v. 4, there is a sense in which YHWH is speaking throughout the psalm, through the voice of his prophet. As Hilber notes, "the whole of Psalm 110 has integrity as a unified prophetic oracle, and the components of the psalm should not be differentiated in terms of Yahweh's words in distinction from the prophet's words" (Hilber 2005:82)
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| '''The addressee of the psalm.''' The king, whom the speaker addresses in the second person (vv. 2, 3, 5), is the addressee throughout the psalm. 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, because a speaker will often use third person language when speaking to an addressee if the addressee is a superior in some sense (see e.g., Jacob's encounter with Esau in Gen. 33:8-14; cf. 1 Sam. 26:19).
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| '''The subjects in vv. 5-7.''' For a thorough discussion of this issue, see [[The Subject(s) in Ps. 110:5-7]]. In short, YHWH is probably the subject in v. 7 for the following reasons: (1) אֲדֹנָי ("the Lord" = YHWH) is named as the subject in v. 5a, and "there is no indication in the sequence of clauses in vv. 5-7 that we should assume a change of subject" (Zenger 2011:143; cf. Goldingay 2008). (2) The act of drinking from a stream naturally follows the act of smashing heads (e.g., Judges 15:15-19). Thus, the subject of vv. 5-6 (the warrior who smashes heads) is most likely also the subject of v. 7 (the one who drinks to quench his thirst) (cf. Reinke 1857:256). (3) Throughout the psalm, the king is the addressee and is thus referred to in the second person. The verbs in v. 7, however, are in the third person. Together, these reasons make it probable that YHWH is the subject of the verbs in v. 7. The number one objection scholars raise to this view is that "it is difficult to think of God as drinking from the torrent" (Barbiero 2014:3); "the action of drinking from 'a stream upon the way' is more readily comprehensible of a human king than of YHWH himself' (Mitchell 2003:263; cf. Baethgen 1904; Briggs 1907; Allen 2002; Nordheim 2008). This objection is hardly persuasive, however, because the Old Testament often describes YHWH in stark anthropomorphic terms. The motif of YHWH as a warrior is especially common (cf. Ex. 15:3). The image of YHWH as a warrior drinking from a stream in Ps. 110:7 is hardly more difficult to imagine that the image of YHWH waking "from sleep, as a warrior wakes from the stupor of wine" (Ps. 78:65).-->
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