Psalm 110 (109) and Israelite Royal Ritual

May combine two claims.

The Maccabees were priests who took civil power rather than kings who were appointed priests (Ps 110:4).

“los macabeos eran sacerdotes que tomaban el poder civil en lugar de reyes que eran nombrados sacerdotes (Sal 110,4).”

• cites Ps 110:4Not matched

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May combine two claims.

Ps 110:5-6 describe the enforced military imposition of the new monarch's power over other nations, whereas other psalms speak of gifts sent in homage by foreign rulers.

“Whereas other psalms speak of gifts sent in homage by foreign rulers (Ps 72:10-11), vv.5-6 here describe the enforced military imposition of the new monarch's power over other nations.”

• cites Ps 72:10-11Not matched

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• cites Ps 110:5-6Not matched

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May combine two claims.

Both Psalm 110 and Psalm 2 mention the new monarch's dominion over the nations (גוים), depicted as subject to divine wrath (אף).

“Both psalms mention the new monarch's dominion over the nations ‫גוים(‬ -2:8; 110:6), depicted as being subject to the divine wrath ‫אף(‬ -2:5, 12; 110:5).”

• cites Ps 2:8Not matched

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• cites Ps 110:6Not matched

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• cites Ps 2:5, 12Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Both Psalm 110 and Psalm 2 refer to the way (דרך) in the final verse.

“Both psalms also refer to the “way” ‫)דרך(‬ in the final verse.”

• cites Ps 110Not matched

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• cites Ps 2Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Both Psalm 110 and Psalm 2 utilize the same six-letter Hebrew word ילדתיך, perhaps referring to the new king's birth, though the MT provides different vocalizations in the two instances (Pss 2:7; 110:3).

“Both psalms utilize the same six-letter Hebrew word ‫,)ילדתיך(‬ perhaps referring to the new king's “birth,” though the MT provides different vocalizations in the two instances (Pss 2:7; 110:3).”

• cites Pss 2:7Not matched

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• cites 110:3Not matched

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May combine two claims.

The Book of Kings narrates only two royal enthronement ceremonies, both occurring in hasty and unusual circumstances.

“The Book of Kings narrates only two such ceremonies, both of them occurring in hasty and unusual circumstances.”

• cites 1 Kgs 1:32-53Not matched

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• cites 2 Kgs 11:4-20Not matched

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May combine two claims.

The divine oracle in Ps 110:1 officially appoints the new king to his office and refers to the enthronement of the monarch at God's right hand.

“The divine oracle in v. 1, officially appointing the new king to his office, refers to the enthronement of the monarch at God's right hand.”

• cites Ps 110:1Not matched

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Classified as probably not a substantial claim. May combine two claims.

Psalm 110 identifies the sacred location as Zion (v. 2), and v. 3 refers to the sanctuary (קדש).

“The psalm identifies the sacred location as Zion (v. 2), and v. 3 refers to the “sanctuary” ‫.)קדש(‬”

• cites Ps 110:2Not matched

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• cites Ps 110:3Not matched

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May combine two claims.

Several stages of the enthronement ceremony are visible in Psalm 110, though the specific actions of coronation and anointing are not mentioned.

“Several of the stages of the ceremony are visible in Psalm 110, though the specific actions of coronation and anointing are not mentioned.”

• cites Ps 110Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

The symbols of royal office in Psalm 110 include the staff of your strength (v. 2).

“The symbols of royal office include “the staff of your strength” (v. 2)”

• cites Ps 110:2Not matched

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May combine two claims.

According to Psalm 110 but not Psalm 2, the enthronement involves being appointed to a priestly role (Ps 110:4).

“According to Psalm 110 but not Psalm 2, the enthronement involves being appointed to a priestly role (Ps 110:4).”

• cites Ps 110:4Not matched

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May combine two claims.

Although the accounts of Solomon's anointing and Joash's accession do not explicitly mention the conferral of a sceptre, this object serves as a symbol of the king's power within the royal psalms.

“Although the accounts of Solomon's anointing and Joash's accession do not explicitly mention the conferral of a sceptre, this object serves as a symbol of the king's power within the royal psalms.”

• cites 1 KgsNot matched

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• cites 2 KgsNot matched

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Classified as probably not a substantial claim.

Psalm 110 conveys the idea of enthronement with the imperative verb שב, which literally means sit (v. 1).

“Psalm 110 conveys the idea of enthronement with the imperative verb ‫שב‬ which literally means “sit” (v. 1).”

• cites Ps 110:1Not matched

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Classified as probably not a substantial claim. May combine two claims.

The psalm opens with a divine oracle, officially appointing the new king to his office, symbolized by his enthronement.

“The psalm opens with a divine oracle, officially appointing the new king to his office, symbolized by his enthronement.”

• cites Ps 110:1Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The term נאם generally denotes a prophetic message and occurs in this sense more than 150 times in Jeremiah, mostly at the end of a statement.

“Generally the term ‫נאם‬ denotes a prophetic message, and it occurs in this sense more than 150x in Jeremiah, but mostly at the end of a statement.”

• cites JeremiahNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Psalm 2 speaks of the pagan nations raging in rebellion against the new king (v.1), which is not directly expressed in Psalm 110.

“Psalm 2 speaks of the pagan nations raging in rebellion against the new king (v.1), which is not directly expressed in Psalm 110.”

• cites Ps 2:1Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Psalm 110 speaks of the willing homage of the king's own people (v.3), which is not expressed in Psalm 2.

“Psalm 110 speaks of the willing homage of the king's own people (v.3), which is not expressed in Psalm 2.”

• cites Ps 110:3Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

As a sign of royal authority, the new king wields the staff of strength in Ps 110:2 but an iron sceptre/rod in Ps 2:9.

“As a sign of his royal authority, the new king wields‫(מטהעזך‬the staff of your strength) in Ps 110:2 but ‫ברזל‬ ‫שבט‬ (an iron sceptre/rod) in Ps 2:9.”

• cites Ps 110:2Not matched

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• cites Ps 2:9Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Psalm 2 invites the active homage of pagan kings (v.11), yet in Psalm 110 these kings are instead smashed (v. 6).

“Psalm 2 also invites the active homage of pagan kings (v.11), yet in Psalm 110 these kings are instead smashed (v. 6).”

• cites Ps 2:11Not matched

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• cites Ps 110:6Not matched

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May combine two claims.

Both Psalm 110 and Psalm 2 refer to the sanctuary (קדש), and a Cairo Genizah manuscript of Ps 110:3 agrees with Ps 2:6 in speaking of the mountain(s) of the sanctuary, though MT Ps 110:3 refers to sanctuary robes.

“Both psalms refer to the sanctuary ‫,)קדש(‬ and a Cairo Genizah manuscript of Ps 110:3 agrees with Ps 2:6 in speaking of the mountain(s) of the sanctuary, though MT Ps 110:3 refers to sanctuary robes.”

• cites Ps 110:3Not matched

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• cites Ps 2:6Not matched

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May combine two claims.

Psalm 110 lacks the royal title of son (2 Sam 7:14; Ps 2:7), whereas Psalm 2 does not call the king my master (Ps 110:1).

“Whereas Psalm 110 lacks the royal title of “son” (2 Sam 7:14; Ps 2:7), Psalm 2 does not call the king “my master” (Ps 110:1).”

• cites 2 Sam 7:14Not matched

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• cites Ps 2:7Not matched

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• cites Ps 110:1Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Soon after his accession Solomon depicts himself as a small child in his prayer at Gibeon, asking for the gift of listening heart: I am a small child (נער קטן); I do not know how to go out and come in (1 Kgs 3:7).

“Accordingly, soon after his accession Solomon depicts himself as a “small child” in his prayer at Gibeon, asking for the gift of listening heart: “I am a small child ‫קטן(‬ ‫;)נער‬ I do not know how to go out and come in” (1 Kgs 3:7).”

• cites 1 Kgs 3:7Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Whereas the MT and LXX presuppose the Hebrew term גויות (corpses), Jerome's second translation (Iuxta Hebraicum) presumes the word גאיות (valleys).

“Whereas the MT and LXX presuppose the Hebrew term ‫גויות‬ (corpses), Jerome's second translation (Iuxta Hebraicum) presumes the word ‫גאיות‬ (valleys).”

• cites MTNot matched

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• cites LXXNot matched

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• cites Jerome's Iuxta HebraicumNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The LXX presumes a vocalization of the suffixed preposition עמך ('immĕkā = with you), and Ps 130:4 has a similar statement where the preposition עמך (with you) is followed by a complement, here הסליחה (forgiveness).

“However, the LXX presumes a vocalization of the suffixed preposition ‫עמך‬ ('immĕkā = with you), and Ps 130:4 has a similar statement where the preposition ‫עמך‬ (with you) is followed by a complement, here ‫הסליחה‬ (forgiveness).”

• cites Ps 130:4Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The significance of טל (dew) in the Hebrew form of Ps 110:3 is rather obscure, though the word is omitted from the LXX.

“The significance of ‫טל‬ (dew) in the Hebrew form of the verse is rather obscure, though the word is omitted from the LXX.”

• cites Ps 110:3Not matched

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May combine two claims.

Psalm 110:5-6 depicts the new king triumphing in battle and filling valleys with corpses of the defeated armies, just as the Davidic king declares about his enemies: I smashed them (אמחצם) and they were unable to rise; they fell beneath my feet (Ps 18:39).

“Psalm 110:5-6 depicts the new king triumphing in battle and filling valleys with corpses of the defeated armies, just as the Davidic king declares about his enemies: “I smashed them ‫)אמחצם(‬ and they were unable to rise; they fell beneath my feet” (Ps 18:39).”

• cites Ps 110:5-6Not matched

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• cites Ps 18:39Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

The MT vocalizes the first word of Ps 110:3A as the suffixed noun עמך ('ammĕkā = your people).

“The MT vocalizes the first word as the suffixed noun ‫עמך‬ ('ammĕkā = your people).”

• cites Ps 110:3ANot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

There is no evidence of any priestly course for Melchizedek, making the sacerdotal nuance of the LXX rendering strange.

“The sacerdotal nuance (though ostensibly suitable) is in fact rather strange, because whereas there was a priestly course of Abijah (Luke 1:5-8; cf. 1 Chr 24:10), there is no evidence of any priestly course for Melchizedek.”

• cites Luke 1:5-8Not matched

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• cites 1 Chr 24:10Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

The LXX takes Adonai as the grammatical subject of the sentence in Psalm 109(110):1.

“the LXX takes it as the grammatical subject of the sentence.”

May combine two claims.

11QMelchizedek refers to the heavenly figure of Melchizedek but never quotes Psalm 110.

“Even though 11QMelchizedek refers to the heavenly figure of Melchizedek, it never quotes Psalm 110.”

• cites 11QMelchizedekNot matched

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May combine two claims.

Psalm 110 reveals the pattern of a royal enthronement ritual, comparable in part to the ceremonies narrated in 1 Kgs 1:32-53 and 2 Kgs 11:4-20.

“el Salmo 110 (109) revela el patrón de un ritual de entronización real, comparable, en parte a las ceremonias narradas en el Libro de los Reyes (1 Re 1: 32-53; 2 Reyes 11: 4-20).”

• cites 1 Kgs 1:32-53Not matched

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• cites 2 Kgs 11:4-20Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Most commentators have accepted Gunkel's classification of Psalm 110 as a royal psalm.

“Most commentators have accepted Hermann Gunkel's classification of Psalm 110 as a royal psalm”

• cites GunkelNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Scholars still differ widely on the dating of Psalm 110, with estimates varying from the early Israelite monarchy to the time of the Maccabees.

“However, scholars still differ widely on its dating, with estimates varying from the early Israelite monarchy to the time of the Maccabees.”

May combine two claims.

Although Psalm 110 was taken up as messianic within the NT, its original sense was doubtless a hyperbolic celebration of the enthronement of a human king.

“Although the psalm was taken up as messianic within the NT, its original sense was doubtless a hyperbolic celebration of the enthronement of a human king.”

• cites NTNot matched

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Classified as probably not a substantial claim.

The document of royal appointment in Psalm 110 seems to be the divine oracle in v. 1, perhaps continuing into v. 2.

“The document of royal appointment (sometimes called the protocol) seems to be the divine oracle in v. 1, perhaps continuing into v. 2”

• cites Ps 110:1Not matched

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• cites Ps 110:2Not matched

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Classified as probably not a substantial claim.

By analogy with royal accession ceremonies in Egypt and Mesopotamia, de Vaux reconstructs ancient Israelite enthronement rituals as involving six stages: arrival at the sanctuary, investiture with royal insignia, anointing, public acclamation, enthronement, and homage.

“By analogy with royal accession ceremonies in Egypt and Mesopotamia, Roland de Vaux reconstructs ancient Israelite enthronement rituals as involving six stages: the monarch's arrival at the sanctuary (2 Kgs 11:11-12; 1 Kgs 1:39); investiture with the”

• cites de VauxNot matched

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Classified as probably not a substantial claim.

Kraus and Zenger have viewed Psalm 110, like Psalms 2 and 72, as revealing the pattern of a royal enthronement ritual.

“Hans-Joachim Kraus and Erich Zenger have viewed it (like Psalms 2 and 72) as revealing the pattern of a royal enthronement ritual.”

• cites KrausNot matched

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• cites ZengerNot matched

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Classified as probably not a substantial claim.

In Ps 110:1 we may envisage a court prophet delivering a message of divine approval to the new monarch.

“Here we may envisage a court prophet delivering a message of divine approval to the new monarch.”

• cites Ps 110:1Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

In both Egyptian and Assyrian royal ritual, enthronement symbolized accession to royal power, whereby the newly-crowned king became the person empowered with divine authority to rule.

“Similarly, in both Egyptian and Assyrian royal ritual, enthronement symbolized accession to royal power, whereby the newly-crowned king became the person empowered with divine authority to rule.”

May combine two claims.

The Hebrew text of Ps 110:3A envisages the people pledging their loyalty to the new monarch on the day of his enthronement, because he is the one who will in future lead his forces into battle.

“The Hebrew text of v. 3A envisages the people pledging their loyalty to the new monarch on the day of his enthronement, because he is the one who will in future lead his forces into battle.”

• cites Ps 110:3ANot matched

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May combine two claims.

Because the enthronement was a key event for ancient sacral kingship, it was held at a holy place, and hence Joash's coronation took place in the Jerusalem temple at the hands of Jehoiada the priest (2 Kgs 11:11-12).

“Because the enthronement was a key event for ancient sacral kingship, it was held at a holy place, and hence Joash's coronation took place in the Jerusalem temple at the hands of Jehoiada the priest (2 Kgs 11:11-12).”

• cites 2 Kgs 11:11-12Not matched

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Classified as probably not a substantial claim.

Many scholars accept von Rad's proposal that the term עדות denotes the royal protocol handed over to the king at his coronation.

“Many scholars accept Gerhard von Rad's proposal that the term denotes the royal protocol handed over to the king at his coronation.”

• cites von RadNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Keel has interpreted the new monarch's enthronement at God's right hand as a reference to the geographical location of the king's palace on the right side (= south) of the Jerusalem temple.

“Keel has interpreted this notion as a reference to the geographical location of the king's palace on the right side (= south) of the Jerusalem temple.”

• cites KeelNot matched

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Classified as probably not a substantial claim.

In Psalm 110 the document of royal appointment may include not only the divine decree in v. 1 but also subsequent statements.

“In Psalm 110 the document of royal appointment may include not only the divine decree in v. 1 but also subsequent statements.”

• cites Ps 110:1Not matched

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May combine two claims.

Whereas after King Solomon's reign the monarchy was generally viewed as separate from the priesthood, there was a closer connection in early times, especially before the inauguration of Solomon's temple.

“Whereas after King Solomon's reign the monarchy was generally viewed as separate from the priesthood, there was a closer connection in early times, especially before the inauguration of Solomon's temple.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

A simple solution, proposed by André Caquot, is to see Adonai as a vocative address, spoken to God by the psalmist: O Adonai, he [= the new king] is at your right hand. He has smashed kings on the day of his anger.

“A simple solution, proposed by André Caquot, is to see Adonai as a vocative address, spoken to God by the psalmist: “O Adonai, he [= the new king] is at your right hand.He has smashed kings on the day of his anger.””

• cites CaquotNot matched

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May combine two claims.

Whether we follow the LXX in reading the verb ילדתיך (I have begotten you) or accept the MT's mention of the dew of your childhood, we seem to have the underlying notion of the king as a newborn child, matching the Egyptian concept of the newly enthroned Pharaoh as a child just born.

“Whether we follow the LXX in reading the verb ‫ילדתיך‬ (I have begotten you) or whether we accept the MT's mention of the “dew of your childhood,” we seem to have the underlying notion of the king as a newborn child, matching the Egyptian concept of the newly enthroned Pharaoh as a child just born.”

• cites LXXNot matched

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• cites MTNot matched

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Classified as probably not a substantial claim.

Where the MT reads הדרי קדש (literally: splendours of the sanctuary), the author interprets the phrase as robes of the sanctuary, following BDB 214: sacred, festal garments (cf. Ezek 16:14).

“Where the MT reads ‫קדש‬ ‫הדרי‬ (literally: splendours of the sanctuary), I interpret the phrase as “robes of the sanctuary,” following BDB 214: “sacred, festal garments” (cf.Ezek 16:14).”

• cites BDB 214Not matched

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• cites Ezek 16:14Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Most commentators interpret Ps 110:4 as an allusion to the figure of Melchizedek, king and priest of Salem, a city understood as Jerusalem (Gen 14:18; cf. Ps 76:3).

“Most commentators interpret Ps 110:4 as an allusion to the figure of Melchizedek, king and priest of Salem, a city understood as Jerusalem (Gen 14:18; cf.Ps 76:3).”

• cites Gen 14:18Not matched

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• cites Ps 76:3Not matched

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Classified as probably not a substantial claim.

Isaiah taunts the Assyrian king Sennacherib for his boastful claim: I myself dug wells and I drank (ושתיתי) water, and I dried up with the sole of my feet all the streams of Egypt (Isa 37:25; cf. 2 Kgs 19:24).

“Isaiah taunts the Assyrian king Sennacherib for his boastful claim: “I myself dug wells and I drank ‫)ושתיתי(‬ water, and I dried up with the sole of my feet all the streams of Egypt” (Isa 37:25; cf. 2 Kgs 19:24).”

• cites Isa 37:25Not matched

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• cites 2 Kgs 19:24Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In Assyria the royal officials would gather around the new monarch, offering him gifts and depositing their badges of office in front of him; then the king would declare, Everyone resumes his office, and the officials would again take up their positions at court.

“In Assyria the royal officials would gather around the new monarch, offering him gifts and depositing their badges of office in front of him.Then, according to custom, the king would declare, “Everyone resumes his office,” and the officials would again take up their positions at court.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Uncertainty exists whether Melchizedek is a personal name (so LXX and Vulgate) or whether it serves as a royal title, king of righteousness, as in Josephus, A.J. 1.10.2§180, and the NT explanation in Heb 7:2.

“Uncertainty exists whether Melchizedek is a personal name (so LXX and Vulgate) or whether it serves as a royal title, “king of righteousness,” as in Josephus, A.J. 1.10.2§180, and the NT explanation in Heb 7:2.”

• cites LXXNot matched

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• cites VulgateNot matched

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• cites Josephus, A.J. 1.10.2§180Not matched

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May combine two claims.

Nebuchadnezzar's demand in Jdt 2:7-8 echoes the boasting of earlier Assyrian kings and is a kind of parody of LXX Psalm 110(109).

“In fact, Nebuchadnezzar's demand seems like an echo of the boasting of earlier Assyrian kings and at the same time a kind of parody of LXX Psalm 110(109)”

• cites Jdt 2:7Not matched

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• cites Hist.7.131Not matched

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• cites Jdt 2:7-8Not matched

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May combine two claims.

Although the rites of crowning and anointing are not mentioned, Psalm 110 refers to the king's enthronement, taking the sceptre, and public acclamation, with the unusual added element of appointment to priesthood.

“Although the rites of crowning and anointing are not mentioned, the psalm refers to the king's enthronement, taking the sceptre, and public acclamation, though the unusual added element is the appointment to priesthood.”

May combine two claims.

Parallels with archaic biblical poems such as the Song of Deborah and with ancient Egyptian texts such as the Victory Song of Thutmose III suggest that Psalm 110 is a very ancient poem, possibly even incorporating elements from the pre-Israelite Canaanite cult based in Jerusalem.

“While it is hard to date this psalm, parallels with archaic biblical poems such as the Song of Deborah (Judges 5) and with ancient Egyptian texts such as the Victory Song of Thutmose III (ca.1450 BCE) suggest that this psalm is a very ancient poem, possibly even incorporating elements from the pre-Israelite Canaanite cult based in Jerusalem.”

• cites Judges 5Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Victory Song of Thutmose IIINot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionRests on an assumption: The poetic themes of a psalm can provide reliable indications of its date of composition.

Classified as probably not a substantial claim. May combine two claims.

Ps 110:4 speaks of a king receiving the office of priest, whereas the Hasmoneans were priests who claimed the office of kingship.

“In a further problem for a Hasmonean origin, Deborah Rooke points out that Ps 110:4 speaks of a king receiving the office of priest, whereas the Hasmoneans were priests who claimed the office of kingship.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The reading of Alexandrinus suggests the nuance of gentiles.

“The reading of Alexandrinus suggests the nuance of gentiles”

Probably not a substantial claim: may not pass S3 (load-bearing).

The references in Lamentations 2 could be understood to act cumulatively as a grief-filled reversal of the victory promises of Psalm 110.

“Although such references are rather generic, they could be understood to act cumulatively as a grief-filled reversal of the victory promises of Psalm 110”