2:6 “I myself 1 have installed 2 my king
on Zion, my holy hill.”
2:7 The king says, 3 “I will announce the Lord’s decree. He said to me: 4
‘You are my son! 5 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 6
the ends of the earth as your personal property.
2:9 You will break them 7 with an iron scepter; 8
you will smash them like a potter’s jar!’” 9
10:16 The Lord rules forever! 10
The nations are driven out of his land. 11
93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 13
Indeed, the world is established, it cannot be moved.
99:1 The Lord reigns!
The nations tremble. 15
He sits enthroned above the winged angels; 16
the earth shakes. 17
6:13 And do not lead us into temptation, 18 but deliver us from the evil one. 19
6:1 “Be 20 careful not to display your righteousness merely to be seen by people. 21 Otherwise you have no reward with your Father in heaven.
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 22 fourteen generations.
1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
2 tn Or perhaps “consecrated.”
3 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
4 tn Or “I will relate the decree. The
5 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
6 sn I will give you the nations. The
7 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
8 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
9 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
10 tn Heb “the
11 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
12 sn Psalm 93. The psalmist affirms that the
13 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
14 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
15 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
16 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
17 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
18 tn Or “into a time of testing.”
19 tc Most
20 tc ‡ Several
21 tn Grk “before people in order to be seen by them.”
22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”