Psalm 110 Semantics

From Psalms: Layer by Layer
Jump to: navigation, search

Psalm Overview

About the Semantics Layer

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics. (Click 'Expand' to the right for more information.)

About Lexical Semantics

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

About Phrase-level Semantics

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

About Verbal Semantics

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Semantics Visuals for Ps. 110

Lexical Semantics

Phrase-level Semantics Diagram

(For more information, click "Phrase-level Legend" below.)

Visualization Description
3 Legends - Prepositional Phrase.png
 The prepositional phrase is indicated by a solid green oval.
3 Legends - Construct Chain.png
 The construct chain is indicated by a solid yellow oval.
3 Legends - phrase-level ו.png
 When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
3 Legends - Article.png
 The article is indicated by a solid blue oval.


v. 1

Psalm 110 - v 1 PL.jpg

Notes

  • The construct phrase translated YHWH's oracle (נְאֻם יְהוָה) is "an almost completely fixed technical expression introducing prophetic oracles."[1] 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.[2] Many translations render the noun phrase "YHWH's oracle" as a clause: "the Lord says/said to my Lord" (NIV, ESV, NLT, GNT).[3] The NET more closely reflects the grammar of the Hebrew text: "Here is the LORD's proclamation to my lord."[4]
  • The oracle is addressed to my lord.[5] 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]

Adon - lord.jpg

  • YHWH invites the king to sit at my right side (שֵׁב לִימִינִי).[8] 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."[9] 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[10] or to sit next to YHWH on his throne.[11] In either case, the king is invited in v. 1 to occupy a place of high honour in YHWH's heavenly throne-room.[12] Because only priests were allowed access into YHWH's throne-room,[13] 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.'[14]

Psalm 110 - yamin.jpg

  • 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).[15]
  • In the biblical world, the placement of enemies under one's feet was an expression of authority and victory.[16] As in the Neo-Assyrian royal prophecies[17] and biblical narratives,[18] ultimate credit for subduing the king's enemies belonged to the king's god.

v. 2

Psalm 110 - v 2 PL.jpg

  • 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").[19] 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).[20]

v. 3

Psalm 110 - v 3 PL.jpg

  • 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.[21] Thus, Ps. 110:3a may say either (1) "your people are freewill offerings,"[22] or (2) "your people are freewill" >> "your people are willing, eager to volunteer."[23] 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).[24] 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).[25] The NGÜ does a good job of bringing out this emphasis: "with all their heart your people stand ready..."
  • 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."[26] The phrase as a whole refers to the time when the king will go to war against his enemies.
  • The word power (חַ֫יִל) is often used in military contexts, and it often refer to an "army."[27] In this context, "the day of your (military) power" is "the day of the waging of your war" (Targum).[28]
  • 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).[29] 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.[30]
  • 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."[31]
  • 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).[32] 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."[33] And, in Hebrew, coming to someone (בוא ל) means to come into that person's possession.[34][35]
  • The word young men (lit.: "youth", יַלְדוּת), which in Ecclesiastes 11:9 is an abstract noun meaning "youthfulness," here refers to " young men" (= ילדים).[36] 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)."[37] 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."

v. 4

Psalm 110 - v 4 PL.jpg

  • The phrase translated just like (עַל־דִּבְרָתִי) occurs only here, and it probably means "in relation to" >> "in the manner of / like."[38] 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).[39]

v. 5

Psalm 110 - v 5 PL.jpg

  • 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).

Machats - smash.jpg

v. 6

Psalm 110 - v 6 PL.jpg

  • The verb he will rule (יָדִין) may refer here to the execution of judgment (= punishment) against the nations.[40] 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."[41] 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.
  • The prepositional phrase among the nations (בַּגּוֹיִם) probably indicates the place where the ruling/judgment takes place.[42] "The בְּ in בַּגּוֹיִם indicates that the peoples whom he judges are gathered around him."[43]
  • 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,[44] since "heads" (=leaders) are said to be "over" people.[45] This interpretation is further supported by the parallel with the previous verse: "he smashed kings" (v. 5b) //"he smashed heads" (v. 6b).[46] 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.[47] 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).[48]

v. 7

Psalm 110 - v 7 PL.jpg

  • 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.
  • 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."
  • He will lift his head. Lifting one's head is a gesture of victorious triumph and renewed confidence.[49] The lifted head in v. 7 contrasts starkly with the smashed heads in vv. 5-6.

Verbal Semantics Chart

(For more information, click "Verbal Legend" below.)

Conjugations
qatal yiqtol-jussive
wayyiqtol (following qatal)* cohortative
yiqtol participle
wayyiqtol (following yiqtol)* wayyiqtol (following participle)*
weyiqtol inf. construct
weqatal inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.
Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future Imminent future Simultaneous/right now Recent past Before/anterior/past
←
←		 ↤ ↓↓↓ ↦ →
→
Aspect
Continuous Habitual or iterative Stative Perfective
Encoded in words ⟲ ⟲⟲⟲ ⎯ •
Inferable from context ⟲ ⟲⟲⟲ ⎯ •
Reference point movement
Movement No movement
⇐ ⇍
Modality
indicative purpose/result
jussive necessity
imperative possible
cohortative probable
wish ability
(past) conditional interrogative, etc.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.


Psalm 110 - Verbal Semantics updated.jpg

  • 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).[50] 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,[51] the examples of which "are not all to be understood as one use of qatal but rather as several distinct ones."[52] 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."[53] 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.[54]
  • 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)[55] or transitive ("he fills [it/them] with corpses"; cf. 1 Kings 18:34; Ezek. 8:17).[56] In either case, something must be supplied, either the subject or the object.[57] 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.[58][59]

Bibliography

Alan KamYau, Chan. 2016. ”7 A Literary and Discourse Analysis of Psalm 110.” In Melchizedek Passages in the Bible: A Case Study for Inner-Biblical and Inter-Biblical Interpretation, 97-118. Warsaw, Poland: De Gruyter Open Poland.
Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.
Barbiero, Gianni. 2014. "The non-violent messiah of Psalm 110". Biblische Zeitschrift 58, 1: 1-20.
Briggs, Charles and Emilie Briggs. 1907. A Critical and Exegetical Commentary on the Book of Psalms. International Critical Commentary. New York: C. Scribner’s Sons.
Delitzsch, Franz. 1877. Biblical Commentary on the Psalms: Vol. 3. Edinburgh: T&T Clark.
Driver, G. R. 1964. "Psalm CX: Its Form Meaning and Purpose." In Studies in the Bible: Presented to Professor M.H. Segal by His Colleagues and Students. Edited by J. M. Grintz & J. Liver. Jerusalem: Published for the Israel Society for Biblical: 17-31.
Emadi, Matthew. 2022. The Royal Priest: Psalm 110 in Biblical Theology. New Studies in Biblical Theology. Downers Grove: InterVarsity Press.
Goldingay, John. 2008. Psalms 90-150. Grand Rapids, MI: Baker Academic.
Hilber, John W. 2005. Cultic Prophecy in the Psalms. Berlin, Boston: De Gruyter.
Hossfeld, Frank-Lothar, and Erich Zenger. 2011. Psalms 3: A Commentary on Psalms 101-150. Edited by Klaus Baltzer. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress.
Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.
Mitchell, David C. 2003. The Message of the Psalter: An Eschatological Programme in the Book of Psalms. 2nd ed. Glasgow Scotland: Campbell Publishers.
Nissinen, Martti, C. L. Seow, Robert K. Ritner, and H. Craig Melchert. 2019. Prophets and Prophecy in the Ancient Near East. Atlanta: Society of Biblical Literature.
SAA Online — State Archives of Assyria Online.

References

  1. ↑ 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."
  2. ↑ 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).
  3. ↑ Compare the ancient translations, which also render this noun phrase as a clause. LXX: Εἶπεν; Peshitta: ܐܡܪ; Targum: אמר; Jerome dixit.
  4. ↑ 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).
  5. ↑ The lamed preposition indicates the addressee. So Jenni 2000, 147.
  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. ↑ The preposition "at" is used to translate the lamed preposition, which here indicates orientation on a horizontal axis (Jenni 2000, 259). Cf. 1 Kgs 2:19; Pss. 45:10; 109:31.
  9. ↑ NIDOTTE. Cf. 1 Kgs. 2:19; Ps. 45:10.
  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.
  11. ↑ So e.g., Zenger 1993. Cf. the words of Jesus in Revelation 3:21: "I sat with my father on his throne."
  12. ↑ 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.
  13. ↑ 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).
  14. ↑ 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.
  15. ↑ 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.
  16. ↑ 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).
  17. ↑ 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).
  18. ↑ “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]).
  19. ↑ 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.
  20. ↑ Cf. Zenger: "The 'scepter of your power' is the insignia of royal rule" (1993, 148).
  21. ↑ Cf. BDB, HALOT, DCH.
  22. ↑ So Aquila and Quinta: ἑκουσιασμοὶ.
  23. ↑ Cf. GKC 141c; JM 154e; DCH. So Jerome [spontanei erunt] and Targum [דמתנדבין].
  24. ↑ See also the Qumran War Scroll (column vii, line 5): כולם יהיו אנשי נדבת מלחמה.
  25. ↑ GKC 141c. The plural of this noun also occurs in Ps. 68:10 גֶּשֶׁם נְדָבֹות.
  26. ↑ So Jerome: erunt.
  27. ↑ 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).
  28. ↑ 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.
  29. ↑ 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).
  30. ↑ 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).
  31. ↑ Rendsburg 1999, 550; cf. BDB, HALOT, DCH).
  32. ↑ So Jenni 2000, 69; cf. Gen. 31:16; Ex. 32:24; Deut. 33:8; etc.
  33. ↑ Cf. RSV, NRSV, ZÜR; cf Targum: יסתרהבון לך ["will hasten to you"]). So Radak; Waltke 2010, 497; cf. Baethgen 1904, 338; Briggs 1908.
  34. ↑ 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."
  35. ↑ 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.
  36. ↑ So BDB, DCH.
  37. ↑ Delitzsch 1871, 191; cf. Calvin; Hupfeld 1871, 199; Baethgen 1904, 338
  38. ↑ 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.
  39. ↑ 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.
  40. ↑ So BDB, HALOT, and most translations.
  41. ↑ NIDOTTE. E.g., Pss. 7:9; 9:9; 96:10.
  42. ↑ 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).
  43. ↑ Baethgen 1904, 339.
  44. ↑ Cf. Briggs 1907, 381; Waltke 2010, 511.
  45. ↑ E.g., Ex. 18:25; Deut. 1:15; Jdg. 11:11.
  46. ↑ 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).
  47. ↑ 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).
  48. ↑ The construction is similar to Ps. 74:13: שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם.
  49. ↑ 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").
  50. ↑ 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).
  51. ↑ JM 112h; cf. IBHS 30.5.1; BHRG 19.2.4
  52. ↑ Rogland 2003, 113.
  53. ↑ Rogland 2003, 71
  54. ↑ 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."
  55. ↑ So e.g., Radak: ועשה דין ומשפט בגוים עד שמקום המלחמה מלא גויות).
  56. ↑ So e.g., LXX, Targum.
  57. ↑ 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.
  58. ↑ 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.
  59. ↑ 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.”
Retrieved from "https://psalms.scriptura.org/mediawiki/index.php?title=Psalm_110_Semantics&oldid=70311"