Discovery BoxPsalms 2:6-8
Context2:6 “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.
Psalms 45:6-7
Context45:6 Your throne, 7 O God, is permanent. 8
The scepter 9 of your kingdom is a scepter of justice.
45:7 You love 10 justice and hate evil. 11
For this reason God, your God 12 has anointed you 13
with the oil of joy, 14 elevating you above your companions. 15
Psalms 72:1-20
ContextFor 17 Solomon.
72:1 O God, grant the king the ability to make just decisions! 18
Grant the king’s son 19 the ability to make fair decisions! 20
72:2 Then he will judge 21 your people fairly,
and your oppressed ones 22 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 23
72:4 He will defend 24 the oppressed among the people;
he will deliver 25 the children 26 of the poor
and crush the oppressor.
72:5 People will fear 27 you 28 as long as the sun and moon remain in the sky,
for generation after generation. 29
72:6 He 30 will descend like rain on the mown grass, 31
like showers that drench 32 the earth. 33
72:7 During his days the godly will flourish; 34
peace will prevail as long as the moon remains in the sky. 35
72:8 May he rule 36 from sea to sea, 37
and from the Euphrates River 38 to the ends of the earth!
72:9 Before him the coastlands 39 will bow down,
and his enemies will lick the dust. 40
72:10 The kings of Tarshish 41 and the coastlands will offer gifts;
the kings of Sheba 42 and Seba 43 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
72:12 For he will rescue the needy 44 when they cry out for help,
and the oppressed 45 who have no defender.
72:13 He will take pity 46 on the poor and needy;
the lives of the needy he will save.
72:14 From harm and violence he will defend them; 47
he will value their lives. 48
72:15 May he live! 49 May they offer him gold from Sheba! 50
May they continually pray for him!
May they pronounce blessings on him all day long! 51
72:16 May there be 52 an abundance 53 of grain in the earth;
on the tops 54 of the mountains may it 55 sway! 56
May its 57 fruit trees 58 flourish 59 like the forests of Lebanon! 60
May its crops 61 be as abundant 62 as the grass of the earth! 63
May his dynasty last as long as the sun remains in the sky! 65
May they use his name when they formulate their blessings! 66
May all nations consider him to be favored by God! 67
72:18 The Lord God, the God of Israel, deserves praise! 68
He alone accomplishes amazing things! 69
72:19 His glorious name deserves praise 70 forevermore!
May his majestic splendor 71 fill the whole earth!
We agree! We agree! 72
72:20 This collection of the prayers of David son of Jesse ends here. 73
Psalms 93:1-2
Context93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 75
Indeed, the world is established, it cannot be moved.
93:2 Your throne has been secure from ancient times;
you have always been king. 76
Psalms 96:10--97:12
Context96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:11 Let the sky rejoice, and the earth be happy!
Let the sea and everything in it shout!
96:12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 77
and the nations in accordance with his justice. 78
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 80
97:3 Fire goes before him;
on every side 81 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
97:6 The sky declares his justice,
and all the nations see his splendor.
97:7 All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him. 82
97:8 Zion hears and rejoices,
the towns 83 of Judah are happy,
because of your judgments, O Lord.
97:9 For you, O Lord, are the sovereign king 84 over the whole earth;
you are elevated high above all gods.
97:10 You who love the Lord, hate evil!
He protects 85 the lives of his faithful followers;
he delivers them from the power 86 of the wicked.
97:11 The godly bask in the light;
the morally upright experience joy. 87
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 88
Psalms 99:1-4
Context99:1 The Lord reigns!
The nations tremble. 90
He sits enthroned above the winged angels; 91
the earth shakes. 92
99:2 The Lord is elevated 93 in Zion;
he is exalted over all the nations.
99:3 Let them praise your great and awesome name!
He 94 is holy!
99:4 The king is strong;
he loves justice. 95
You ensure that legal decisions will be made fairly; 96
you promote justice and equity in Jacob.
Psalms 99:1
Context99:1 The Lord reigns!
The nations tremble. 98
He sits enthroned above the winged angels; 99
the earth shakes. 100
Psalms 29:11
Context29:11 The Lord gives 101 his people strength; 102
the Lord grants his people security. 103
Psalms 29:1
ContextA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 105
acknowledge the Lord’s majesty and power! 106
Isaiah 9:6-7
Context9:6 For a child has been 107 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 108
Extraordinary Strategist, 109
Mighty God, 110
Everlasting Father, 111
Prince of Peace. 112
9:7 His dominion will be vast 113
and he will bring immeasurable prosperity. 114
He will rule on David’s throne
and over David’s kingdom, 115
establishing it 116 and strengthening it
by promoting justice and fairness, 117
from this time forward and forevermore.
The Lord’s intense devotion to his people 118 will accomplish this.
Isaiah 24:23
Context24:23 The full moon will be covered up, 119
the bright sun 120 will be darkened; 121
for the Lord who commands armies will rule 122
on Mount Zion in Jerusalem 123
in the presence of his assembly, in majestic splendor. 124
Isaiah 33:21-22
Context33:21 Instead the Lord will rule there as our mighty king. 125
Rivers and wide streams will flow through it; 126
no war galley will enter; 127
no large ships will sail through. 128
33:22 For the Lord, our ruler,
the Lord, our commander,
the Lord, our king –
he will deliver us.
Daniel 7:13-14
Context7:13 I was watching in the night visions,
“And with 129 the clouds of the sky 130
one like a son of man 131 was approaching.
He went up to the Ancient of Days
and was escorted 132 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 133 him.
His authority is eternal and will not pass away. 134
His kingdom will not be destroyed. 135
Zechariah 9:9
Context9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 136 and victorious, 137
humble and riding on a donkey 138 –
on a young donkey, the foal of a female donkey.
Matthew 6:13
Context6:13 And do not lead us into temptation, 139 but deliver us from the evil one. 140
Mark 11:9-10
Context11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 141 Blessed is the one who comes in the name of the Lord! 142 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”
Revelation 5:12-13
Context5:12 all of whom 143 were singing 144 in a loud voice:
“Worthy is the lamb who was killed 145
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 146 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 147
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 148 forever and ever!”
Revelation 11:15-17
Context11:15 Then 149 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 150
and he will reign for ever and ever.”
11:16 Then 151 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 152 and worshiped God 11:17 with these words: 153
“We give you thanks, Lord God, the All-Powerful, 154
the one who is and who was,
because you have taken your great power
and begun to reign. 155
[2:6] 1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 2 tn Or perhaps “consecrated.”
[2:7] 3 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 4 tn Or “I will relate the decree. The
[2:7] 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.
[2:8] 6 sn I will give you the nations. The
[45:6] 7 sn The king’s throne here symbolizes his rule.
[45:6] 8 tn Or “forever and ever.”
[45:6] 9 sn The king’s scepter symbolizes his royal authority.
[45:7] 10 sn To love justice means to actively promote it.
[45:7] 11 sn To hate evil means to actively oppose it.
[45:7] 12 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 13 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 14 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 15 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[72:1] 16 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 17 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 18 tn Heb “O God, your judgments to [the] king give.”
[72:1] 19 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 20 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 21 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 22 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[72:3] 23 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
[72:4] 24 tn Heb “judge [for].”
[72:4] 25 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:5] 27 tn In this context “fear” probably means “to demonstrate respect for the
[72:5] 28 tn God is the addressee (see vv. 1-2).
[72:5] 29 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
[72:6] 30 tn That is, the king (see vv. 2, 4).
[72:6] 31 tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
[72:6] 32 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.
[72:6] 33 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
[72:7] 34 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 35 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 36 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 37 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 38 tn Heb “the river,” a reference to the Euphrates.
[72:9] 39 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 40 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 41 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 42 sn Sheba was located in Arabia.
[72:10] 43 sn Seba was located in Africa.
[72:12] 44 tn The singular is representative. The typical needy individual here represents the entire group.
[72:12] 45 tn The singular is representative. The typical oppressed individual here represents the entire group.
[72:13] 46 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
[72:14] 47 tn Or “redeem their lives.” The verb “redeem” casts the
[72:14] 48 tn Heb “their blood will be precious in his eyes.”
[72:15] 49 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
[72:15] 50 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
[72:15] 51 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
[72:16] 52 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 53 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).
[72:16] 54 tn Heb “top” (singular).
[72:16] 55 tn That is, the grain.
[72:16] 56 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
[72:16] 57 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
[72:16] 59 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
[72:16] 60 tn Heb “like Lebanon.”
[72:16] 61 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 62 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
[72:16] 63 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
[72:17] 64 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 65 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 66 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 67 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 68 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 69 tn Heb “[the] one who does amazing things by himself.”
[72:19] 70 tn Heb “[be] blessed.”
[72:19] 72 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
[72:20] 73 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
[93:1] 74 sn Psalm 93. The psalmist affirms that the
[93:1] 75 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
[93:2] 76 tn Heb “from antiquity [are] you.” As the context suggests, this refers specifically to God’s royal position, not his personal existence.
[96:13] 77 tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
[96:13] 78 tn Heb “and the nations with his integrity.”
[97:1] 79 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
[97:2] 80 sn The Lord’s throne symbolizes his kingship.
[97:3] 81 tn Heb “all around.”
[97:7] 82 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the
[97:8] 83 tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).
[97:9] 84 tn Traditionally “Most High.”
[97:10] 85 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the
[97:11] 87 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.
[97:12] 88 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
[99:1] 89 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
[99:1] 90 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 91 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.
[99:1] 92 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).
[99:3] 94 tn The pronoun refers to the
[99:4] 95 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
[99:4] 96 tn Heb “you establish fairness.”
[99:1] 97 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
[99:1] 98 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 99 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.
[99:1] 100 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).
[29:11] 101 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 102 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 103 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[29:1] 104 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 105 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] 106 tn Or “ascribe to the
[9:6] 107 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 108 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 109 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 110 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 111 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 112 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[9:7] 113 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 114 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 115 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 116 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 117 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 118 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[24:23] 119 tn Heb “will be ashamed.”
[24:23] 120 tn Or “glow of the sun.”
[24:23] 121 tn Heb “will be ashamed” (so NCV).
[24:23] 122 tn Or “take his throne,” “become king.”
[24:23] 123 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:23] 124 tn Heb “and before his elders [in] splendor.”
[33:21] 125 tn Heb “But there [as] a mighty one [will be] the Lord for us.”
[33:21] 126 tn Heb “a place of rivers, streams wide of hands [i.e., on both sides].”
[33:21] 127 tn Heb “a ship of rowing will not go into it.”
[33:21] 128 tn Heb “and a mighty ship will not pass through it.”
[7:13] 129 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
[7:13] 130 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 131 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
[7:13] 132 tn Aram “they brought him near.”
[7:14] 133 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 134 tn Aram “is an eternal authority which will not pass away.”
[7:14] 135 tn Aram “is one which will not be destroyed.”
[9:9] 136 tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
[9:9] 137 tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
[9:9] 138 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
[6:13] 139 tn Or “into a time of testing.”
[6:13] 140 tc Most
[11:9] 141 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] 142 sn A quotation from Ps 118:25-26.
[5:12] 143 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 145 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 150 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 151 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 152 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 154 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 155 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
