V. 1

Preferred

(Preferred, but not confirmed); edit diagram

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-1-None }}

Grammar Notes

Grammar Notes for this diagram

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]

Lexical Notes

Lexical Notes for this diagram

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.

Phrase-Level

Phrasal Notes for this diagram

Note for V. 1

The oracle is addressed to my lord. The lamed preposition indicates the addressee. ^[18]
YHWH invites the king to sit at my right side (שֵׁב לִימִינִי). The preposition "at" is used to translate the lamed preposition, which here indicates orientation on a horizontal axis.^[19]

Verbal Notes

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V. 2

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-2-None }}

Grammar Notes

No Grammar notes to display for this diagram.

Lexical Notes

No Lexical notes to display for this diagram.

Phrase-Level

Phrasal Notes for this diagram

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]

Verbal Notes

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V. 3

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-3-None }}

Grammar Notes

Grammar Notes for this diagram

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.

Lexical Notes

Lexical Notes for this diagram

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]

Phrase-Level

Phrasal Notes for this diagram

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."

Verbal Notes

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Alternative

(Alternative); edit diagram

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">

Diagram Code

 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">

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 {{Diagram/Display | Chapter=110|DiagramID=V-3-Alternative }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for V. 3

Note for V. 3

Associate with V-3-Alternative

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).^[41]
- 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'"^[42] 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.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for V. 3

Note for V. 3

Associate with V-3-Alternative

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.^[43] Thus, Ps. 110:3a may say either (1) "your people are freewill offerings,"^[44] or (2) "your people are freewill" >> "your people are willing, eager to volunteer."^[45] 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).^[46] 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).^[47] 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."^[48] In this context, "the day of your (military) power" is "the day of the waging of your war" (Targum).^[49]
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).^[50] 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.^[51]
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."^[52]

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for V. 3

Note for V. 3

Associate with V-3-Alternative

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."^[53] 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).^[54] 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."^[55] And, in Hebrew, coming to someone (בוא ל) means to come into that person's possession.^[56]^[57]
The word young men (lit.: "youth", יַלְדוּת), which in Ecclesiastes 11:9 is an abstract noun meaning "youthfulness," here refers to " young men" (= ילדים).^[58] 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)."^[59] 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."

Verbal Notes

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V. 4

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-4-None }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 4

See The Grammar and Meaning of Ps. 110:4.

Lexical Notes

Lexical Notes for this diagram

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."^[60] 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).^[61]

Phrase-Level

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Verbal Notes

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V. 5

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-5-None }}

Grammar Notes

Grammar Notes for this diagram

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.

Lexical Notes

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Note for V. 5

Associate with V-5-None

The word smashed is a key word in this psalm (cf. v. 6b). The word appears only in poetic texts and has very strong associations with violence and gore—smashing "heads" is especially common (cf. Hab. 3:13; Pss. 68:22; 110:6; cf. Num. 24:17; Jdg. 5:26).

Phrase-Level

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Verbal Notes

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Note for V. 5

Associate with V-5-None

The tense(s) of the verbs in vv. 5-7 (smashed... will rule... filled... smashed... will drink... will lift) are another point of difficulty in these verses. The sequence of verb forms is qatal-yiqtol-qatal-qatal-yiqtol-yiqtol. Some translations render all of the verbs as future tense (NIV, NLT, ESV, GNT, CEV, LUT), some as present (JPS85, NJB, NET), and some with a combination of past and future tense (LXX, Jerome, Peshitta; cf. NEB).^[62] It is clear that these verbs describe events that will take place in the future: "the day of his anger" (בְּיוֹם־אַפּוֹ) (v. 5b). Why, then, does the author repeatedly uses the past-tense verb form qatal? This use of qatal is the so-called "prophetic perfect" use of qatal,^[63] the examples of which "are not all to be understood as one use of qatal but rather as several distinct ones."^[64] In many cases of the "prophetic perfect," the author has used a past tense form because he/she is describing "events which occurred in a vision or in a dream."^[65] For example, in his "oracle" (נְאֻם) Balaam says, "I see him, but not now; I behold him, but not near. A star has marched (דָּרַךְ) from Jacob, and a scepter has risen [or, will arise?] (וְקָם) from Israel..." (Num. 24:17; cf. Isa. 8:23-9:6; 22:1-14). Since Psalm 110, like Num. 24:17ff, is a prophetic oracle (נְאֻם) presumably communicated to the prophet in a dream or a vision, the qatal verbs in vv. 5-6 may refer to the events which took place in the dream/vision. If this interpretation of the qatal verbs in vv. 5b, 6ab is correct, then how should we interpret the yiqtol verbs in vv. 6a, 7ab? These yiqtol verbs are probably future with respect to the events described in vv. 5b, 6b: "having smashed kings he will rule and drink..." In other words, all of the qatal verbs in vv. 5-7 (smashing heads and filling with corpses) refer to events that happen on the day of his wrath, while all of the yiqtol verbs in vv. 5-7 (judging the nations and drinking from the wadi) describe events that happen after the day of his wrath. Once YHWH has destroyed all of the kings, he will drink from the wadi, and he will rule the nations.^[66]

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V. 6

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-6-None }}

Grammar Notes

Grammar Notes for this diagram

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."^[67] 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).^[68]
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^[69], 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^[70]) or a lamed preposition (ראש לארץ רבה^[71]). 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."^[72] 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).^[73] 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).^[74] 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.).

Lexical Notes

No Lexical notes to display for this diagram. Other notes for V. 6

Note for V. 6

Associate with V-6-None

The verb he will rule (יָדִין) may refer here to the execution of judgment (= punishment) against the nations.^[75] The verb may also, however, refer to "broader tasks of establishing and maintaining order (through governing and administering)," and, in the Psalms, it sometimes refers to "God's sovereign rule over ... the nations in general."^[76] Psalm 96:10, for example, says that when YHWH becomes king over the nations, he will rule them with justice (יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים). If the nations in Ps. 110 are distinguished from their wicked kings (as in Ps. 2), then v. 6a may say that YHWH, once he has destroyed the wicked kings, will rule justly over the nations.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for V. 6

Note for V. 6

Associate with V-6-None

The prepositional phrase among the nations (בַּגּוֹיִם) probably indicates the place where the ruling/judgment takes place.^[77] "The בְּ in בַּגּוֹיִם indicates that the peoples whom he judges are gathered around him."^[78]
The prepositional phrase across the wide world (עַל אֶרֶץ רַבָּה) may modify either the noun "heads" (cf. NIV, ELB.) or the verb "smashed" (cf. NET, JPS, EÜ). The first option ("heads over the wide world") is likely if the word "head" refers to a leader,^[79] since "heads" (=leaders) are said to be "over" people.^[80] This interpretation is further supported by the parallel with the previous verse: "he smashed kings" (v. 5b) //"he smashed heads" (v. 6b).^[81] It is unlikely, however, that the word "heads" refers figuratively to leaders in this context, because the verb "smash" is often associated with the smashing of literal (not figurative) heads.^[82] If "head" is understood literally (as a body part), then the phrase "across the wide world" (עַל אֶרֶץ רַבָּה) probably modifies the verb "smash" (מָחַץ).^[83]

Verbal Notes

No Verbal notes to display for this diagram. Other notes for V. 6

Note for V. 6

Associate with V-6-None

The clause whom he filled with corpses is syntactically difficult. The verb "fill/full" (מָלֵא qal) may be intransitive ("it [=the battlefield] is full of corpses"; cf. Ps. 33:5)^[84] or transitive ("he fills [it/them] with corpses"; cf. 1 Kings 18:34; Ezek. 8:17).^[85] In either case, something must be supplied, either the subject or the object.^[86] There is another option, however, which does not require any elision: "fill with corpses" (מָלֵא גְוִיּוֹת) may be an asyndetic relative clause (= אֲשֶׁר מָלֵא גְוִיּוֹת) modifying "nations" (גּוֹיִם). This interpretation (though unattested among translations) is supported by two considerations. First, analyzing מָלֵא גְוִיּוֹת as an asyndetic relative clause solves the problem of the missing constituent. There is no need to supply "the earth" or "the battlefield" in order to make the sentence grammatical. Instead, the text reads: "He will judge the nations whom he has filled with corpses." Second, the two clauses (יָדִין בַּגּוֹיִם and מָלֵא גְוִיּוֹת) together constitute a single poetic line; the prosodic unity supports the plausibility of a syntactic unity.^[87]^[88]
Confer also notes on V. 5.

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V. 7

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=110|DiagramID=V-7-None }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 7

What does בדרך modify?
- Option 1: The prepositional phrase בדרך modifies ישתה ("he will drink on the way"^[89]). 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).^[90] 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"^[91]). 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.

Lexical Notes

Lexical Notes for this diagram

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.^[92] The lifted head in v. 7 contrasts starkly with the smashed heads in vv. 5-6.

Phrase-Level

Phrasal Notes for this diagram

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."

Verbal Notes

Verbal Notes for this diagram

Note for V. 7

Confer notes on V. 5.

Add Exegetical Note

Appendix

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Diagrams

Notes

Approvals

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References

↑ 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
↑ 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.
↑ The LXX, Peshitta, and Jerome agree in translating all of the verbs in vv. 6-7 (qatal and yiqtol) as future tense. LXX: κρινεῖ...πληρώσει...συνθλάσει...πίεται...ὑψώσει; Jerome: iudicabit...implebit...percutiet...bibet...exaltabit; Peshitta: ܢܕܘܢ...ܘܢܦܣܘܩ...ܢܫܬܐ...ܢܬܬܪܝܡ. They further agree on translating the qatal verb in v. 5 as past tense. LXX: συνέθλασεν; Jerome: percussit; Peshitta: ܬܒܪ).
↑ JM 112h; cf. IBHS 30.5.1; BHRG 19.2.4
↑ Rogland 2003, 113.
↑ Rogland 2003, 71
↑ Niccacci's view of verbs in Biblical Hebrew poetry ("The Biblical Hebrew Verbal System in Poetry" 2006) allows for another possibility. Niccacci argues that in BH poetry when a yiqtol occurs among qatal verbs in a past tense context, the yiqtol may indicate "repetition, habit, explication or description" (256). He also argues that in such cases the yiqtol clause is often subordinate to the qatal clauses at a discourse level. If this conclusion is applied to Ps. 110:6a, then we might read: "Executing judgment against the nations, he has filled (the earth) with corpses."
↑ 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 BDB, HALOT, and most translations.
↑ NIDOTTE. E.g., Pss. 7:9; 9:9; 96:10.
↑ So DCH: "בְּ of place, among." Jenni (1992, 264), however, analyses the beth here as a beth of social contact. See the description of this category in BHRG: "Both trajector x and landmark y are persons, and the contact involved is in the form of a complex relationship. This relationship often has a negative effect of the landmark y" (BHRG 39.6).
↑ Baethgen 1904, 339.
↑ Cf. Briggs 1907, 381; Waltke 2010, 511.
↑ E.g., 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, so Hengstenberg 1867) or a lamed preposition (ראש לארץ רבה, cf. Num. 1:4, so Baethgen 1904, 339) (so Hupfeld 1871, 203). But the analogous noun phrases מלך על in 2 Kgs. 8:13; Job 41:26; Eccl. 1:12 and פקיד על in Kgs. 25:19=Jer. 52:25; Neh. 11:9 support reading ראש על in the sense of "head=leader over" (so Driver 1964, 26).
↑ E.g., 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).
↑ The construction is similar to Ps. 74:13: שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם.
↑ So e.g., Radak: ועשה דין ומשפט בגוים עד שמקום המלחמה מלא גויות).
↑ So e.g., LXX, Targum.
↑ The Targum 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" (Stec 2004). Cf. Baethgen 1904, 339; Hupfeld 1871, 203; Olshausen 1853, 424.
↑ 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 מָלֵא גְוִיּוֹת cannot be an asyndetic relative clause, because the antecedent "nations" (גּוֹיִם) is not resumed (e.g., מָלֵא גְוִיּוֹת אוֹתָם). Resumption of the direction object is optional, however, in cases in which the direct object lacks the definite direct object marker (אֵת). See e.g., Neh. 9:29 and Ps. 7:16 for non-resumption in a bare relative clause; cf. Holmstedt 2002, 97). 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. phrases like אַרְצ֣וֹת גּוֹיִ֑ם in Ps. 105:44), and lands can be filled (e.g., Ezek. 8:17; 30:11). Ps. 106:26-27 speaks of the nations in the sense of “nations > land.” The fact that a beth preposition is prefixed to גּוֹיִם 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.”
↑ 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").

[1] GKC 129c.

[2] 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."

[3] 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).

[4] Compare the ancient translations, which also render this noun phrase as a clause. LXX: Εἶπεν; Peshitta: ܐܡܪ; Targum: אמר; Jerome dixit.

[5] 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).

[6] 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.

[7] 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).

[8] NIDOTTE. Cf. 1 Kgs. 2:19; Ps. 45:10.

[9] 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.

[10] So e.g., Zenger 1993. Cf. the words of Jesus in Revelation 3:21: "I sat with my father on his throne."

[11] 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.

[12] 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).

[13] 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.

[14] 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.

[15] 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).

[16] 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).

[17] “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]).

[18] Cf. Jenni 2000, 147.

[19] Jenni 2000, 259. Cf. 1 Kgs 2:19; Pss. 45:10; 109:31.

[20] 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.

[21] Cf. Zenger: "The 'scepter of your power' is the insignia of royal rule" (1993, 148).

[22] So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.

[23] Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.

[24] Cf. BDB, HALOT, DCH.

[25] So Aquila and Quinta: ἑκουσιασμοὶ.

[26] Cf. GKC 141c; JM 154e; DCH. So Jerome [spontanei erunt] and Targum [דמתנדבין].

[27] See also the Qumran War Scroll (column vii, line 5): כולם יהיו אנשי נדבת מלחמה.

[28] GKC 141c. The plural of this noun also occurs in Ps. 68:10 גֶּשֶׁם נְדָבֹות.

[29] 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).

[30] 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.

[31] 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).

[32] 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).

[33] Rendsburg 1999, 550; cf. BDB, HALOT, DCH).

[34] So Jerome: erunt.

[35] So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.

[36] Cf. RSV, NRSV, ZÜR; cf Targum: יסתרהבון לך ["will hasten to you"]). So Radak; Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.

[37] 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."

[38] 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.

[39] So BDB, DCH.

[40] Delitzsch 1871, 191; cf. Calvin; Hupfeld 1871, 199; Baethgen 1904, 338

[41] So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.

[42] Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.

[43] Cf. BDB, HALOT, DCH.

[44] So Aquila and Quinta: ἑκουσιασμοὶ.

[45] Cf. GKC 141c; JM 154e; DCH. So Jerome [spontanei erunt] and Targum [דמתנדבין].

[46] See also the Qumran War Scroll (column vii, line 5): כולם יהיו אנשי נדבת מלחמה.

[47] GKC 141c. The plural of this noun also occurs in Ps. 68:10 גֶּשֶׁם נְדָבֹות.

[48] 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).

[49] 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.

[50] 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).

[51] 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).

[52] Rendsburg 1999, 550; cf. BDB, HALOT, DCH).

[53] So Jerome: erunt.

[54] So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.

[55] Cf. RSV, NRSV, ZÜR; cf Targum: יסתרהבון לך ["will hasten to you"]). So Radak; Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.

[56] 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."

[57] 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.

[58] So BDB, DCH.

[59] Delitzsch 1871, 191; cf. Calvin; Hupfeld 1871, 199; Baethgen 1904, 338

[60] 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.

[61] 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.

[62] The LXX, Peshitta, and Jerome agree in translating all of the verbs in vv. 6-7 (qatal and yiqtol) as future tense. LXX: κρινεῖ...πληρώσει...συνθλάσει...πίεται...ὑψώσει; Jerome: iudicabit...implebit...percutiet...bibet...exaltabit; Peshitta: ܢܕܘܢ...ܘܢܦܣܘܩ...ܢܫܬܐ...ܢܬܬܪܝܡ. They further agree on translating the qatal verb in v. 5 as past tense. LXX: συνέθλασεν; Jerome: percussit; Peshitta: ܬܒܪ).

[63] JM 112h; cf. IBHS 30.5.1; BHRG 19.2.4

[64] Rogland 2003, 113.

[65] Rogland 2003, 71

[66] Niccacci's view of verbs in Biblical Hebrew poetry ("The Biblical Hebrew Verbal System in Poetry" 2006) allows for another possibility. Niccacci argues that in BH poetry when a yiqtol occurs among qatal verbs in a past tense context, the yiqtol may indicate "repetition, habit, explication or description" (256). He also argues that in such cases the yiqtol clause is often subordinate to the qatal clauses at a discourse level. If this conclusion is applied to Ps. 110:6a, then we might read: "Executing judgment against the nations, he has filled (the earth) with corpses."

[67] Stec 2004. Cf. Baethgen 1904, 339; Hupfeld 1871, 203; Olshausen 1853, 424.

[68] See e.g., Neh. 9:29 and Ps. 7:16 for non-resumption in a bare relative clause; cf. Holmstedt 2002, 97.

[69] Cf. Briggs 1907, 381; Waltke 2010, 511.

[70] So Hengstenberg 1867.

[71] Cf. Num. 1:4, so Baethgen 1904, 339. So Hupfeld 1871, 203.

[72] So Driver 1964, 26.

[73] So HALOT 1171 - "the wide earth" >> "the universe"; so Hupfeld 1871.

[74] So e.g., Nordheim 2008, 33.

[75] So BDB, HALOT, and most translations.

[76] NIDOTTE. E.g., Pss. 7:9; 9:9; 96:10.

[77] So DCH: "בְּ of place, among." Jenni (1992, 264), however, analyses the beth here as a beth of social contact. See the description of this category in BHRG: "Both trajector x and landmark y are persons, and the contact involved is in the form of a complex relationship. This relationship often has a negative effect of the landmark y" (BHRG 39.6).

[78] Baethgen 1904, 339.

[79] Cf. Briggs 1907, 381; Waltke 2010, 511.

[80] E.g., Ex. 18:25; Deut. 1:15; Jdg. 11:11.

[81] Some point out that if עַל אֶרֶץ רַבָּה were intended to describe "heads," then we might have expected a construct chain (ראש ארץ רבה, so Hengstenberg 1867) or a lamed preposition (ראש לארץ רבה, cf. Num. 1:4, so Baethgen 1904, 339) (so Hupfeld 1871, 203). But the analogous noun phrases מלך על in 2 Kgs. 8:13; Job 41:26; Eccl. 1:12 and פקיד על in Kgs. 25:19=Jer. 52:25; Neh. 11:9 support reading ראש על in the sense of "head=leader over" (so Driver 1964, 26).

[82] E.g., 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).

[83] The construction is similar to Ps. 74:13: שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם.

[84] So e.g., Radak: ועשה דין ומשפט בגוים עד שמקום המלחמה מלא גויות).

[85] So e.g., LXX, Targum.

[86] The Targum 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" (Stec 2004). Cf. Baethgen 1904, 339; Hupfeld 1871, 203; Olshausen 1853, 424.

[87] 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.

[88] Some may object that מָלֵא גְוִיּוֹת cannot be an asyndetic relative clause, because the antecedent "nations" (גּוֹיִם) is not resumed (e.g., מָלֵא גְוִיּוֹת אוֹתָם). Resumption of the direction object is optional, however, in cases in which the direct object lacks the definite direct object marker (אֵת). See e.g., Neh. 9:29 and Ps. 7:16 for non-resumption in a bare relative clause; cf. Holmstedt 2002, 97). 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. phrases like אַרְצ֣וֹת גּוֹיִ֑ם in Ps. 105:44), and lands can be filled (e.g., Ezek. 8:17; 30:11). Ps. 106:26-27 speaks of the nations in the sense of “nations > land.” The fact that a beth preposition is prefixed to גּוֹיִם 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.”

[89] So ELB, EÜ, ZÜR, NGÜ, RVR95, DHH.

[90] So Delitzsch; Hupfeld 1871, 204; Baethgen 1904; Zenger.

[91] So NET, GNT, HFA, GNB; Jenni 1992, 176.

[92] 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").

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Psalm 110/Diagrams

V. 1

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

V. 2

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

V. 3

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Alternative

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

V. 4

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

V. 5

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

V. 6

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

V. 7

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Appendix

Files

Diagrams

Notes

Approvals

References