A psalm of David.
24:1 The Lord owns the earth and all it contains,
the world and all who live in it.
54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 6 the Holy One of Israel. 7
He is called “God of the entire earth.”
10:7 Everyone should revere you, O King of all nations, 8
because you deserve to be revered. 9
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 10
4:13 “Get up and thresh, Daughter Zion!
For I will give you iron horns; 11
I will give you bronze hooves,
and you will crush many nations.” 12
You will devote to the Lord the spoils you take from them,
and dedicate their wealth to the sovereign Ruler 13 of the whole earth. 14
2:11 The Lord will terrify them, 15
for 16 he will weaken 17 all the gods of the earth.
All the distant nations will worship the Lord in their own lands. 18
14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. 21
1 tn Heb “the soles of the feet.”
2 tn Or “Lord”; or “Master.”
3 tn Or “rest in.”
4 tn Heb “the waters of the Jordan, the waters descending from above, will be cut off so that they will stand in one pile.”
5 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
6 tn Or “redeemer.” See the note at 41:14.
7 sn See the note on the phrase “the Holy One of Israel” in 1:4.
8 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
9 tn Heb “For it is fitting to you.”
10 tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
11 tn Heb “I will make your horn iron.”
12 sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves.
13 tn Or “the Lord” (so many English versions); Heb “the master.”
14 tn Heb “and their wealth to the master of all the earth.” The verb “devote” does double duty in the parallelism and is supplied in the second line for clarification.
15 tn Heb “will be awesome over [or, “against”] them.”
16 tn Or “certainly.”
17 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”
18 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
19 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.
20 tn The Hebrew term translated “spirit” here may also be translated “wind” or “breath” depending on the context (cf. ASV, NRSV, CEV “the four winds of heaven”; NAB similar).
21 sn The expression the