Mazmur 20:6
Konteks20:6 Now I am sure 1 that the Lord will deliver 2 his chosen king; 3
he will intervene for him 4 from his holy heavenly temple, 5
and display his mighty ability to deliver. 6
Mazmur 45:7
Konteks45:7 You love 7 justice and hate evil. 8
For this reason God, your God 9 has anointed you 10
with the oil of joy, 11 elevating you above your companions. 12
Mazmur 84:9
Konteks84:9 O God, take notice of our shield! 13
Show concern for your chosen king! 14
Mazmur 89:20-52
Konteks89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 15
89:21 My hand will support him, 16
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 17 from him; 18
a violent oppressor will not be able to humiliate him. 19
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 20
and by my name he will win victories. 21
89:25 I will place his hand over the sea,
his right hand over the rivers. 22
89:26 He will call out to me,
‘You are my father, 23 my God, and the protector who delivers me.’ 24
89:27 I will appoint him to be my firstborn son, 25
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 26
89:29 I will give him an eternal dynasty, 27
and make his throne as enduring as the skies above. 28
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 29 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 30
their sin by inflicting them with bruises. 31
89:33 But I will not remove 32 my loyal love from him,
nor be unfaithful to my promise. 33
89:34 I will not break 34 my covenant
or go back on what I promised. 35
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 36 David.
89:36 His dynasty will last forever. 37
His throne will endure before me, like the sun, 38
89:37 it will remain stable, like the moon, 39
his throne will endure like the skies.” 40 (Selah)
89:38 But you have spurned 41 and rejected him;
you are angry with your chosen king. 42
89:39 You have repudiated 43 your covenant with your servant; 44
you have thrown his crown to the ground. 45
89:40 You have broken down all his 46 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 47 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 48
and all his enemies to rejoice.
89:43 You turn back 49 his sword from the adversary, 50
and have not sustained him in battle. 51
89:44 You have brought to an end his splendor, 52
and have knocked 53 his throne to the ground.
89:45 You have cut short his youth, 54
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 55
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 56
Why do you make all people so mortal? 57
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 58 (Selah)
89:49 Where are your earlier faithful deeds, 59 O Lord, 60
the ones performed in accordance with your reliable oath to David? 61
89:50 Take note, O Lord, 62 of the way your servants are taunted, 63
and of how I must bear so many insults from people! 64
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 65
89:52 66 The Lord deserves praise 67 forevermore!
We agree! We agree! 68
Mazmur 105:15
Konteks105:15 saying, 69 “Don’t touch my chosen 70 ones!
Don’t harm my prophets!”
Mazmur 132:10
Konteks132:10 For the sake of David, your servant,
do not reject your chosen king! 71
Mazmur 132:17-18
Konteks132:17 There I will make David strong; 72
I have determined that my chosen king’s dynasty will continue. 73
132:18 I will humiliate his enemies, 74
and his crown will shine.
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 2 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 3 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 4 tn Heb “he will answer him.”
[20:6] 5 tn Heb “from his holy heavens.”
[20:6] 6 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[45:7] 7 sn To love justice means to actively promote it.
[45:7] 8 sn To hate evil means to actively oppose it.
[45:7] 9 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] 10 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] 11 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] 12 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.
[45:7] sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
[84:9] 13 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “your anointed one” here and with “our king” in Ps 89:18.
[84:9] 14 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17).
[89:20] 15 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 16 tn Heb “with whom my hand will be firm.”
[89:22] 17 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 18 tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
[89:22] 19 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
[89:24] 20 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 21 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
[89:25] 22 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 23 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). 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.
[89:26] 24 tn Heb “the rocky summit of my deliverance.”
[89:27] 25 sn The firstborn son typically had special status and received special privileges.
[89:28] 26 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 27 tn Heb “and I will set in place forever his offspring.”
[89:29] 28 tn Heb “and his throne like the days of the heavens.”
[89:32] 30 tn Heb “I will punish with a club their rebellion.”
[89:32] sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
[89:32] 31 tn Heb “with blows their sin.”
[89:33] 32 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 33 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 35 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 37 tn Heb “his offspring forever will be.”
[89:36] 38 tn Heb “and his throne like the sun before me.”
[89:37] 39 tn Heb “like the moon it will be established forever.”
[89:37] 40 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[89:38] 41 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 42 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
[89:39] 43 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 44 tn Heb “the covenant of your servant.”
[89:39] 45 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 46 tn The king here represents the land and cities over which he rules.
[89:41] 47 tn Heb “all the passersby on the road.”
[89:42] 48 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
[89:43] 49 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
[89:43] 50 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
[89:43] 51 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 52 tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).
[89:44] 53 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 54 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 55 tn Heb “How long, O
[89:47] 56 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
[89:47] 57 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
[89:48] 58 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
[89:49] 59 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 60 tc Many medieval Hebrew
[89:49] 61 tn Heb “[which] you swore on oath to David by your faithfulness.”
[89:50] 62 tc Many medieval Hebrew
[89:50] 63 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew
[89:50] 64 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
[89:51] 65 tn Heb “[by] which your enemies, O
[89:52] 66 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
[89:52] 67 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[89:52] 68 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
[105:15] 69 tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.
[105:15] 70 tn Heb “anointed.”
[132:10] 71 tn Heb “do not turn away the face of your anointed one.”
[132:17] 72 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 73 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 74 tn Heb “his enemies I will clothe [with] shame.”
