Psalms 92:9

92:9 Indeed, ¹  look at your enemies, O Lord!

Indeed, ²  look at how your enemies perish!

All the evildoers are scattered!

Psalms 21:8

21:8 You ³  prevail over ⁴  all your enemies;

your power is too great for those who hate you. ⁵ 

Psalms 110:2

110:2 The Lord ⁶  extends ⁷  your dominion ⁸  from Zion.

Rule in the midst of your enemies!

Psalms 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ⁹  before you.

Psalms 110:1

Psalm 110 ¹⁰ 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹¹  to my lord: ¹² 

“Sit down at my right hand ¹³  until I make your enemies your footstool!” ¹⁴ 

[92:9]  ¹ tn Or “for.”

[92:9]  ² tn Or “for.”

[21:8]  ³ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ⁴ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ⁵ tn Heb “your right hand finds those who hate you.”

[110:2]  ⁵ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ⁶ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁷ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[66:3]  ⁷ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[110:1]  ⁹ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ¹⁰ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹¹ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ¹² tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  ¹³ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).