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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом 109: - пророчески-мессианский. Все его содержание не может быть отнесено ни к какому историческому лицу, так как предмет псалма здесь изображается обладающим Божественной природой и свойствами. Так как каждое откровение дается Богом в связи и по поводу каких-либо исторических событий, то таким поводом к написанию псалма могли быть следующие. В первых трех стихах псалма Господь изображается победителем всех врагов, а в последних четырех - как первосвященник. В соответствии с содержанием псалма поводами к написанию его первой части могла быть какая-либо победа, одержанная Давидом, а второй - обетование о происхождении от него великого Потомка, призванного в служение человеческому роду. Мысли Давида от конкретных исторических фактов перенеслись в область далекого будущего и здесь нашли ясные и точные ответы на вопросы о служении и конечном результате служения своего Потомка. Слова 1: ст. прямо Христом прилагаются к Себе (Мф XXII:44; Мк XII:36), к Нему же относят их и другие писатели (Деян II:34; Евр V:6)Господь сказал другому Господу: "Я даю Тебе власть над врагами. Господь пошлет Тебе Свой жезл с Сиона для господства и народ появится пред Тобою в день Твоей силы во благолепии; Ты, как роса, рожден от Меня" (1-3). Господь назначает Тебя быть священником по чину Мелхиседека. Всех Твоих врагов Он сокрушит. Этот Господь по чину Мелхиседека будет прославлен (4-7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is pure gospel; it is only, and wholly, concerning Christ, the Messiah promised to the fathers and expected by them. It is plain that the Jews of old, even the worst of them, so understood it, however the modern Jews have endeavoured to pervert it and to rob us of it; for when the Lord Jesus proposed a question to the Pharisees upon the first words of this psalm, where he takes it for granted that David, in spirit, calls Christ his Lord though he was his Son, they chose rather to say nothing, and to own themselves gravelled, than to make it a question whether David does indeed speak of the Messiah or no; for they freely yield so plain a truth, though they foresee it will turn to their own disgrace, Matt. xxii. 41, &c. Of him therefore, no doubt, the prophet here speaks of him and of no other man. Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king, with reference both to his humiliation and his exaltation; and of each of these we have here an account. I. His prophetical office, ver. 2. II. His priestly office, ver. 4. III. His kingly office, ver. 1, 3, 5, 6. IV. His estates of humiliation and exaltation, ver. 7. In singing this psalm we must act faith upon Christ, submit ourselves entirely to him, to his grace and government, and triumph in him as our prophet, priest, and king, by whom we hope to be ruled, and taught, and saved, for ever, and as the prophet, priest, and king, of the whole church, who shall reign till he has put down all opposing rule, principality, and power, and delivered up the kingdom to God the Father.
Adam Clarke: Commentary on the Bible - 1831
The Messiah sits in his kingdom at the right hand of God, his enemies being subdued under him, Psa 110:1, Psa 110:2. The nature and extent of his government, Psa 110:3. His everlasting priesthood, Psa 110:4. His execution of justice and judgment, Psa 110:5, Psa 110:6. The reason on which all this is founded, his passion and exaltation, Psa 110:7.
The Hebrew, and all the Versions, except the Arabic, attribute this Psalm to David: nor can this be doubted, as it is thus attributed in the New Testament. We have in it the celebration of some great potentates accession to the crown; but the subject is so grand, the expressions so noble, and the object raised so far above what can be called human, that no history has ever mentioned a prince to whom a literal application of this Psalm can be made. To Jesus Christ alone, to his everlasting priesthood and government, as King of kings and Lord of lords, can it be applied.
The Jews, aware of the advantage which the Christian religion must derive from this Psalm, have labored hard and in vain to give it a contrary sense. Some have attributed it to Eliezer, the servant or steward of Abraham; and state that he composed it on the occasion of his master's victory over the four kings at the valley of Shaveh, Genesis 14: Others say it was done by David, in commemoration of his victory over the Philistines. Others make Solomon the author. Some refer it to Hezekiah, and others to Zerubbabel, etc.: but the bare reading of the Psalm will show the vanity of these pretensions. A King is described here who is David's Lord, and sits at the right hand of God; a conqueror, reigning at Jerusalem, King from all eternity - having an everlasting priesthood, Judge of all nations, triumphing over all potentates, indefatigable in all his operations, and successful in all his enterprises. Where has there ever appeared a prince in whom all these characters met? There never was one, nor is it possible that there ever can be one such, the Person excepted to whom the Psalm is applied by the authority of the Holy Spirit himself. That the Jews who lived in the time of our Lord believed this Psalm to have been written by David, and that it spoke of the Messiah alone, is evident from this, that when our Lord quoted it, and drew arguments from it in favor of his mission, Mat 22:42, they did not attempt to gainsay it. St. Peter, Act 2:34, and St. Paul, Co1 15:25; Heb 1:13; Heb 5:6, Heb 5:10; Heb 7:17; Heb 10:12, Heb 10:13, apply it to show that Jesus is the Messiah. Nor was there any attempt to contradict them; not even an intimation that they had misapplied it, or mistaken its meaning. Many of the later Jews also have granted that it applied to the Messiah, though they dispute its application to Jesus of Nazareth. All the critics and commentators whom I have consulted apply it to our Lord; nor does it appear to me to be capable of interpretation on any other ground. Before I proceed to take a general view of it, I shall set down the chief of the various readings found in the MSS. on this Psalm.
Psa 110:1 Said unto my Lord. Instead of לאדני ladoni, "my Lord," one MS. seems to have read ליהוה layhovah, "Jehovah said unto Jehovah, 'Sit thou on my right hand,'" etc. See De Rossi.
Thy footstool. הדם לרגליך hadom leragleycha, "the footstool to thy feet." But eight MSS. drop the prefix ל le; and read the word in the genitive case, with the Septuagint, Vulgate, and Arabic. Many also read the word in the singular number.
Psa 110:3 Instead of בהדרי קדש behadrey kodesh, "in the beauties of holiness," בהררי קדש beharerey kodesh, "in the mountains of holiness," is the reading of thirty our of Kennicott's MSS., and fifty-three of those of De Rossi, and also of several printed editions.
Instead of ילדתך yaldutheca, "of thy youth," ילדתיך yaladticha, "I have begotten thee," is the reading, as to the consonants, of sixty-two of Kennicott's and twenty-three of De Rossi's MSS., and of some ancient editions, with the Septuagint, Arabic, and Anglo-Saxon.
Psa 110:4 After the order, על דברתי al dibrathi, דברתו dibratho, "His order," is the reading of twelve of Kennicott's and De Rossi's MSS.
Psa 110:5 The Lord, אדני adonai: but יהוה Yehovah is the reading of a great number of the MSS. in the above collections.
Psa 110:6 Instead of בגוים baggoyim, "among the heathens" or nations, גוים goyim, "he shall judge the heathen," is the reading of one ancient MS.
Instead of ראש rosh, "the head," ראשי rashey, "the heads," is the reading of one MS., with the Chaldee, Septuagint, Vulgate, and Anglo-Saxon.
Psa 110:7 For ירים yarim, "he shall lift up," ירום yarom, "shall be lifted up," is tthe reading of six MSS. and the Syriac.
Instead of ראש rosh, "The head," ראשו rosho, "His head," is the reading of two MSS. and the Syriac.
A few add הללו יה halelu Yah, "Praise ye Jehovah;" but this was probably taken from the beginning of the following Psalm.
The learned Venema has taken great pains to expound this Psalm: he considers it a Divine oracle, partly relating to David's Lord, and partly to David himself.
1. David's Lord is here inducted to the highest honor, regal and sacerdotal, with the promise of a most flourishing kingdom, founded in Zion, but extending every where, till every enemy should be subdued.
2. David is here promised God's protection; that his enemies shall never prevail against him; but he must go through many sufferings in order to reach a state of glory.
3. The time in which this oracle or prophecy was delivered was probably a little after the time when David had brought home the ark, and before he had his wars with the neighboring idolatrous nations. The kingdom was confirmed in his hand; but it was not yet extended over the neighboring nations.
Albert Barnes: Notes on the Bible - 1834
110:0: This psalm is entitled "A Psalm of David." It is also ascribed to David by the Saviour Mat 22:43; and by Peter Act 2:34; and there is no reason to doubt the correctness of the title. There is nothing, however, in the title, or in the psalm, to determine at what period of David's life, or on what occasion it was written. Aben Ezra supposed that it was at the time referred to in Sa2 21:15-17; and others have selected other occasions in the life of David. But all this is conjecture. The psalm has no particular reference to anything in his history, and as it is wholly prophetic of the Messiah, it might have been composed at any period of his life.
The psalm is repeatedly quoted in the New Testament as referring to the Messiah, and in such a manner as to show that this was the customary interpretation among the Jews, or that it might be referred to by way of "proof" in regard to the Messiah, so that the relevancy and pertinence of the argument would be at once admitted. Mat 22:44 (compare Mar 12:36; Luk 20:42); Act 2:34; Heb 5:6; Heb 7:17, Heb 7:21. The way in which it is quoted shows that this was the pRev_ailing and received mode of interpreting the psalm.
Yet this belief has not been uniform. DeWette supposes that it refers to David himself. Jarchi supposed that it referred to Abraham; Borhek, to Solomon; Justin Martyr and Tertullian, to Hezekiah. See Rosenmuller.
The application of the psalm in the New Testament to the Messiah is so clear and unequivocal, that we are bound to defend the opinion that it was "designed" to refer to him; and the manner in which it is quoted shows that it was in no secondary sense, and in no way of "accommodation," but that it had an original and exclusive applicability to him. Every principle of honesty in interpretation demands this. There may be difficulties in the interpretation itself, but the fact that it refers to the Messiah involves no difficulty, if it be once admitted that there is such a thing as prophecy at all, and that "any" portion of the Old Testament has reference to a Messiah. There is no part of the Old Testament that is more clearly applied to him in the New Testament than this psalm; there is no part that more naturally suggests the Messiah; there is none that is more difficult of explanation if it be maintained that it does not refer to him; there is none that is made more plain by referring it to him. It will be assumed, therefore, in this exposition, that the psalm had an original and exclusive reference to the Messiah, and that the friends of Rev_elation are bound to show that in him who claimed to be the Messiah, and to whom it is applied in the New Testament - the Lord Jesus - there is a "fair" fulfillment of the predictions which are contained in it.
The idea in the psalm is that of the exaltation, the conquest, the priesthood, and the dominion of the Messiah. Two things - the kingship and the priesthood of the Messiah - are combined. The leading idea is that of the "priest-king" or the "king-priest," as in the case of Melchizedek, in whom the two offices of priest and king were in a very unusual manner and form united in one person. Usually they were separate, even in the earliest ages of the world. In the case of Melehizedek they were "combined," and hence, he was selected as a proper representative of the Messiah - of one who should combine these offices, apparently incongruous, in one.
The psalm embraces the following points:
I. The appointment of the Messiah - acknowledged by the author of the psalm as his "Lord" - to that high office, to be held until he should subdue all his enemies, Psa 110:1.
II. His being endowed with "power" needful for the accomplishment of the design for which he was appointed, Psa 110:2.
III. The assurance that his people would be made "willing" in the day when he should put forth his power, Psa 110:3.
IV. The special characteristic of his reign, as that of a "priest-king," after the order of Melehizedek; combining the two functions of king and priest in his own person and office, Psa 110:4.
V. His conquest and triumph, Psa 110:5-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 110:1, The kingdom; Psa 110:4, the priesthood; Psa 110:5, the conquest; Psa 110:7, and the passion of Christ.
Carl Friedrich Keil and Franz Delitzsch

To the Priest-King at the Right Hand of God
While the Pharisees were gathered together, Jesus asked them: What think ye of Christ? Whose Son is He? They say unto Him: David's. He saith unto them: How then doth David in the spirit call Him Lord, saying: "The Lord hath said unto my Lord: Sit Thou on My right hand until I make Thine enemies the stool of Thy feet?" If David then calls Him Lord, how is He his Son? And no man was able to answer Him a word, neither durst any one from that day forth question Him further.
So we read in Mt 22:41-46; Mk 12:35-37; Lk 20:41-44. The inference which it is left for the Pharisees to draw rests upon the two premises, which are granted, that Ps 110:1-7 is Davidic, and that it is prophetico-Messianic, i.e., that in it the future Messiah stands objectively before the mind of David. For if those who were interrogated had been able to reply that David does not there speak of the future Messiah, but puts into the mouth of the people words concerning himself, or, as Hofmann has now modified the view he formerly held (Schriftbeweis, ii. 1, 496-500), concerning the Davidic king in a general way,
(Note: Vid., the refutation of this modified view in Kurtz, Zur Theologie der Psalmen, in the Dorpater Zeitschrift for the year 1861, S. 516.
Supplementary Note. - Von Hofmann now interprets Ps 110:1-7 as prophetico-Messianic. We are glad to be able to give it in his own words.
"As the utterance of a prophet who speaks the word of God to the person addressed, the Psalm begins, and this it is then all through, even where it does not, as in Ps 110:4, expressly make known to the person addressed what God swears to him. God intends to finally subdue his foes to him. Until then, until his day of victory is come, he shall have a dominion in the midst of them, the sceptre of which shall be mighty through the succour of God. His final triumph is, however, pledged to him by the word of God, which appoints him, as another Melchizedek, to an eternal priesthood, that excludes the priesthood of Aaron, and by the victory which God has already given him in the day of His wrath.
"This is a picture of a king on Zion who still looks forward to that which in Ps 72:8. has already taken place, - of a victorious, mighty king, who however is still ruling in the midst of foes, - therefore of a king such as Jesus now is, to whom God has given the victory over heathen Rome, and to whom He will subdue all his enemies when he shall again reveal himself in the world; meanwhile he is the kingly priest and the priestly king of the people of God. The prophet who utters this is David, He whom he addresses as Lord is the king who is appointed to become spoken according to 2Kings 23:3. David beholds him in a moment of his ruling to which the moment in his own ruling in which we find him in 2Kings 11:1 is typically parallel.")
then the question would lack the background of cogency as an argument. Since, however, the prophetico-Messianic character of the Psalm was acknowledged at that time (even as the later synagogue, in spite of the dilemma into which this Psalm brought it in opposition to the church, has never been able entirely to avoid this confession), the conclusion to be drawn from this Psalm must have been felt by the Pharisees themselves, that the Messiah, because the Son of David and Lord at the same time, was of human and at the same time of superhuman nature; that it was therefore in accordance with Scripture if this Jesus, who represented Himself to be the predicted Christ, should as such profess to be the Son of God and of divine nature.
The New Testament also assumes elsewhere that David in this Psalm speaks not of himself, but directly of Him, in whom the Davidic kingship should finally and for ever fulfil that of which the promise speaks. For Ps 110:1 is regarded elsewhere too as a prophecy of the exaltation of Christ at the right hand of the Father, and of His final victory over all His enemies: Acts 2:34., 1Cor 15:25; Heb 1:13; Heb 10:13; and the Epistle to the Hebrews (Heb 5:6; Heb 7:17, Heb 7:21) bases its demonstration of the abrogation of the Levitical priesthood by the Melchizedek priesthood of Jesus Christ upon Ps 110:4. But if even David, who raised the Levitical priesthood to the pinnacle of splendour that had never existed before, was a priest after the manner of Melchizedek, it is not intelligible how the priesthood of Jesus Christ after the manner of Melchizedek is meant to be a proof in favour of the termination of the Levitical priesthood, and to absolutely preclude its continuance.
We will not therefore deceive ourselves concerning the apprehension of the Psalm which is presented to us in the New Testament Scriptures. According to the New Testament Scriptures, David speaks in Ps 110:1-7 not merely of Christ in so far as the Spirit of God has directed him to speak of the Anointed of Jahve in a typical form, but directly and objectively in a prophetical representation of the Future One. And would this be impossible? Certainly there is no other Psalm in which David distinguishes between himself and the Messiah, and has the latter before him: the other Messianic Psalms of David are reflections of his radical, ideal contemplation of himself, reflected images of his own typical history; they contain prophetic elements, because David there too speaks ἐν πνεύματι, but elements that are not solved by the person of David. Nevertheless the last words of David in 2Kings 23:1-7 prove to us that we need not be surprised to find even a directly Messianic Psalm coming from his lips. After the splendour of all that pertained to David individually had almost entirely expired in his own eyes and in the eyes of those about him, he must have been still more strongly conscious of the distance between what had been realized in himself and the idea of the Anointed of God, as he lay on his death-bed, as his sun was going down. Since, however, all the glory with which God has favoured him comes up once more before his soul, he feels himself, to the glory of God, to be "the man raised up on high, the anointed of God of Jacob, the sweet singer of Israel," and the instrument of the Spirit of Jahve. This he has been, and he, who as such contemplated himself as the immortal one, must now die: then in dying he seizes the pillars of the divine promise, he lets go the ground of his own present, and looks as a prophet into the future of his seed: The God of Israel hath said, to me hath the Rock of Israel spoken: "A ruler of men, a just one, a ruler in the fear of God; and as the light of the morning, when the sun riseth, a cloudless morning, when after sunshine, after rain it becomes green out of the earth." For not little (לא־כן to be explained according to Job 9:35, cf. Num 13:33; Is 51:6) is my house with God, but an everlasting covenant hath He made with me, one ordered in all things and sure, for all my salvation and all my favour - ought He not to cause it to sprout? The idea of the Messiah shall notwithstanding be realized, in accordance with the promise, within his own house. The vision of the future which passes before his soul is none other than the picture of the Messiah detached from its subjectivity. And if so there, why may it not also have been so even in Ps 110:1-7?
The fact that Ps 110:1-7 has points of connection with contemporaneous history is notwithstanding the less to be denied, as its position in the Fifth Book leads one to suppose that it is taken out of its contemporary annalistic connection. The first of these connecting links is the bringing of the Ark home to Zion. Girded with the linen ephod of the priest, David had accompanied the Ark up to Zion with signs of rejoicing. There upon Zion Jahve, whose earthly throne is the Ark, now took His place at the side of David; but, spiritually considered, the matter stood properly thus, that Jahve, when He established Himself upon Zion, granted to David to sit henceforth enthroned at His side. The second connecting link is the victorious termination of the Syro-Ammonitish war, and also of the Edomitish war that came in between. The war with the Ammonites and their allies, the greatest, longest, and most glorious of David's wars, ended in the second year, when David himself joined the army, with the conquest of Rabbah. These two contemporary connecting links are to be recognised, but they only furnish the Psalm with the typical ground-colour for its prophetical contents.
In this Psalm David looks forth from the height upon which Jahve has raised him by the victory over Ammon into the future of his seed, and there He who carries forward the work begun by him to the highest pitch is his Lord. Over against this King of the future, David is not king, but subject. He calls him, as one out of the people, "my Lord." This is the situation of the prophetico-kingly poet. He has received new revelations concerning the future of his seed. He has come down from his throne and the height of his power, and looks up to the Future One. He too sits enthroned on Zion. He too is victorious from thence. But His fellowship with God is the most intimate imaginable, and the last enemy is also laid at His feet. And He is not merely king, who as a priest provides for the salvation of His people, He is an eternal Priest by virtue of a sworn promise. The Psalm therefore relates to the history of the future upon a typical ground-work. It is also explicable why the triumph in the case of Ammon and the Messianic image have been thus to David's mind disconnected from himself. In the midst of that war comes the sin of David, which cast a shadow of sorrow over the whole of his future life and reduced its typical glory to ashes. Out of these ashes the phoenix of Messianic prophecy here arises. The type, come back to the conscious of himself, here lays down his crown at the feet of the Antitype.
Ps 110:1-7 consists of three sevens, a tetrastich together with a tristich following three times upon one another. The Rebia magnum in Ps 110:2 is a security for this stichic division, and in like manner the Olewejored by חילך in Ps 110:3, and in general the interpunction required by the sense. And Ps 110:1 and Ps 110:2 show decisively that it is to be thus divided into 4 + 3 lines; for Ps 110:1 with its rhyming inflexions makes itself known as a tetrastich, and to take it together with Ps 110:2 as a heptastich is opposed by the new turn which the Psalm takes in Ps 110:2. It is also just the same with Ps 110:4 in relation to Ps 110:3 : these seven stichs stand in just the same organic relation to the second divine utterance as the preceding seven to the first utterance. And since Ps 110:1-4 give twice 4 + 3 lines, Ps 110:5-7 also will be organized accordingly. There are really seven lines, of which the fifth, contrary to the Masoretic division of the verse, forms with Ps 110:7 the final tristich.
The Psalm therefore bears the threefold impress of the number seven, which is the number of an oath and of a covenant. Its impress, then, is thoroughly prophetic. Two divine utterances are introduced, and that not such as are familiar to us from the history of David and only reproduced here in a poetic form, as with Ps 89 and 132, but utterances of which nothing is known from the history of David, and such as we hear for the first time here. The divine name Jahve occurs three times. God is designedly called Adonaj the fourth time. The Psalm is consequently prophetic; and in order to bring the inviolable and mysterious nature even of its contents into comparison with the contemplation of its outward character, it has been organized as a threefold septiad, which is sealed with the thrice recurring tetragamma.
John Gill
INTRODUCTION TO PSALM 110
A Psalm of David. This psalm was written by David, as the title shows, and which is confirmed by our Lord Jesus Christ, Mt 22:43 and by the Apostle Peter, Acts 2:34 and was not written by anyone of the singers concerning him, as Aben Ezra and Kimchi; nor by Melchizedek, nor by Eliezer the servant of Abraham, concerning him, as Jarchi and others: for the former could not call Abraham his lord, since he was greater than he, Heb 7:7 and though the latter might, yet he could not assign his master a place at the right hand of God; nor say he was a priest after the order of Melchizedek: and as it was written by David, it could not be concerning himself, as the Targum, but some other; not of Hezekiah, to whom some of the Jews applied it, as Tertullian (m) affirms; but of the Messiah, as is clear from the quotation by Christ, Mt 22:43 and from the references to it by the apostle, Acts 2:34. And that this was the general sense of the ancient Jewish church is manifest from the silence of the Pharisees, when a passage out of it was objected to them by our Lord concerning the Messiah; and is the sense that some of the ancient Jews give of it; says R. Joden (n),
"God will make the King Messiah sit at his right hand, &c:''
and the same is said by others (o); and it is likewise owned by some of the more modern (p) ones; and we Christians can have no doubt about it. The psalm is only applicable to Christ, and cannot be accommodated to any other; no, not to David as a type, as some psalms concerning him may.
109:0109:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ՃԹ։
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Ի կատարած. Սաղմոս Դաւթի:

109:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ՃԹ։
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zohrab-1805▾ eastern-1994▾ western am▾
109:0109:0 Псалом Давида.
109:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ψαλμός ψαλμος psalm εἶπεν επω say; speak ὁ ο the κύριος κυριος lord; master τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine κάθου καθημαι sit; settle ἐκ εκ from; out of δεξιῶν δεξιος right μου μου of me; mine ἕως εως till; until ἂν αν perhaps; ever θῶ τιθημι put; make τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your ὑποπόδιον υποποδιον footstool τῶν ο the ποδῶν πους foot; pace σου σου of you; your
109:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David מִזְמֹ֑ור mizmˈôr מִזְמֹור psalm אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) תְ֝הִלָּתִ֗י ˈṯhillāṯˈî תְּהִלָּה praise אַֽל־ ʔˈal- אַל not תֶּחֱרַֽשׁ׃ teḥᵉrˈaš חרשׁ be deaf
109:1. David canticum dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorumA psalm for David. The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool.
A Psalm of David.
KJV Chapter [110] A Psalm of David:

109:0 Псалом Давида.
109:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ψαλμός ψαλμος psalm
εἶπεν επω say; speak
ὁ ο the
κύριος κυριος lord; master
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
κάθου καθημαι sit; settle
ἐκ εκ from; out of
δεξιῶν δεξιος right
μου μου of me; mine
ἕως εως till; until
ἂν αν perhaps; ever
θῶ τιθημι put; make
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
σου σου of you; your
ὑποπόδιον υποποδιον footstool
τῶν ο the
ποδῶν πους foot; pace
σου σου of you; your
109:1
לַ֭ ˈla לְ to
† הַ the
מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail
לְ lᵊ לְ to
דָוִ֣ד ḏāwˈiḏ דָּוִד David
מִזְמֹ֑ור mizmˈôr מִזְמֹור psalm
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
תְ֝הִלָּתִ֗י ˈṯhillāṯˈî תְּהִלָּה praise
אַֽל־ ʔˈal- אַל not
תֶּחֱרַֽשׁ׃ teḥᵉrˈaš חרשׁ be deaf
109:1. David canticum dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorum
A psalm for David. The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool.
A Psalm of David.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Один Бог сказал другому Богу: седи одесную. Сидеть "одесную", значит пользоваться не только одинаковым почетом, но и властью. - "Доколе положу врагов". По самому содержание данного места выражение "доколе" означает неопределенное, или вернее - бесконечное расстояние времени: если один Господь даст другому одинаковую с Собою власть в то время, когда она оспаривается врагами, то естественно, что после поражения этих врагов, когда никто уже не в состоянии будет даже угрожать отнятием власти, последняя остается навсегда за Ним же. "Доколе" и в Библии часто употребляется в значении бесконечной продолжительности (Иов XXVII:3-4; Быт VIII:7).
Adam Clarke: Commentary on the Bible - 1831
110:1: The Lord said unto my Lord - Jehovah said unto my Adoni. That David's Lord is the Messiah, is confirmed by our Lord himself and by the apostles Peter and Paul, as we have already seen.
Sit thou at my right hand - This implies the possession of the utmost confidence, power, and preeminence.
Until I make thine enemies - Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as God, ever dwelt in the fullness of the Godhead; but it was as God-man that, after his resurrection, he was raised to the right hand of the Majesty on high, ever to appear in the presence of God for us.
Albert Barnes: Notes on the Bible - 1834
110:1: The Lord said unto my Lord - In the Hebrew, "Spake Jehovah to my Lord." The word יהוה Yahweh is the incommunicable name of God. It is never given to a created being. The other word translated "Lord - אדני 'Adonā y - means one who has rule or authority; one of high rank; one who has dominion; one who is the owner or possessor, etc. This word is applied frequently to a creature. It is applied to kings, princes, rulers, masters. The phrase "my Lord" refers to someone who was superior in rank to the author of the psalm; one whom he could address as his superior. The psalm, therefore, cannot refer to David himself, as if Yahweh had said to him, "Sit thou at my right hand." Nor was there anyone on earth in the time of David to whom it could be applicable; anyone whom he would call his "Lord" or superior. If, therefore, the psalm was written by David, it must have reference to the Messiah - to one whom he owned as his superior - his Lord - his Sovereign. It cannot refer to God as if he were to have this rule over David, since God himself is referred to as "speaking" to him whom David called his Lord: "Jehovah said unto my Lord." The reasoning of the Saviour, therefore, in Mat 22:43-45, was founded on a fair and just interpretation of the psalm, and was so plain and conclusive that the Pharisees did not attempt to reply to it. Mat 22:46. See the notes at that passage. No other interpretation "can" be given to it, consistently with the proper rules of expounding language, unless it be shown that the psalm was not composed by David, and might, therefore, be applied to someone whom the author would acknowledge as his "Lord." But there is no evidence of this, and there is no one in the Old Testament history to whom the psalm would be applicable.
Sit thou at my right hand - The position of honor and of rank. Compare the notes at Psa 16:8. See also Psa 45:9; Mar 14:62; Luk 22:69; Act 7:55; Heb 1:3; Heb 8:1. The phrase is properly applicable to the Messiah as exalted to the highest place in the universe - the right hand of God.
Until I make thine enemies thy footstool - Until they are entirely subdued under time. See the notes at Mat 22:44. The enemies here referred to are the enemies of the Messiah considered as King (see Psa 2:1-12); and the promise here is, that "he must reign until he shall have put all enemies under his feet." See the notes at Co1 15:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:1: am 2962, bc 1042 (Title), This Psalm was probably composed by David after Nathan's prophetic address; and, from the grandeur of the subject and the sublimity of the expressions, it is evident that it can only refer, as the ancient Jews fully acknowledged, to the royal dignity, priesthood, victories, and triumphs of the MESSIAH.
The Lord: Psa 8:1; Mat 22:42-46; Mar 12:35-37; Luk 22:41
Sit: Mar 16:19; Act 2:34; Eph 1:20-22; Heb 12:2; Pe1 3:22
until: Psa 2:6-9, Psa 45:6, Psa 45:7; Co1 15:25; Heb 1:3, Heb 1:13, Heb 10:12, Heb 10:13
Carl Friedrich Keil and Franz Delitzsch
110:1
In Ps 20:1-9 and Ps 21:1-13 we see at once in the openings that what we have before us is the language of the people concerning their king. Here לאדני in Ps 110:1 does not favour this, and נאם is decidedly against it. The former does not favour it, for it is indeed correct that the subject calls his king "my lord," e.g., 1Kings 22:12, although the more exact form of address is "my lord the king," e.g., 1Kings 24:9; but if the people are speaking here, what is the object of the title of honour being expressed as if coming from the mouth of an individual, and why not rather, as in Ps 20-21, למלך or למשׁיחו? נאם is, however, decisive against the supposition that it is an Israelite who here expresses himself concerning the relation of his king to Jahve. For it is absurd to suppose that an Israelite speaking in the name of the people would begin in the manner of the prophets with נאם, more particularly since this נאם ה placed thus at the head of the discourse is without any perfectly analogous example (1Kings 2:30; Is 1:24 are only similar) elsewhere, and is therefore extremely important. In general this opening position of נאם, even in cases where other genitives that יהוה follow, is very rare; נאם Num 24:3., Num 24:15, of David in 2Kings 23:1, of Agur in Prov 30:1, and always (even in Ps 36:2) in an oracular signification. Moreover, if one from among the people were speaking, the declaration ought to be a retrospective glance at a past utterance of God. But, first, the history knows nothing of any such divine utterance; and secondly, נאם ה always introduces God as actually speaking, to which even the passage cited by Hofmann to the contrary, Num 14:28, forms no exception. Thus it will consequently not be a past utterance of God to which the poet glances back here, but one which David has just now heard ἐν πνεύματι (Mt 22:43), and is therefore not a declaration of the people concerning David, but of David concerning Christ. The unique character of the declaration confirms this. Of the king of Israel it is said that he sits on the throne of Jahve (1Chron 29:23), viz., as visible representative of the invisible King (1Chron 28:5); Jahve, however, commands the person here addressed to take his place at His right hand. The right hand of a king is the highest place of honour, 3Kings 2:19.
(Note: Cf. the custom of the old Arabian kings to have their viceroy (ridf) sitting at their right hand, Monumenta antiquiss. hist. Arabum, ed. Eichhorn, p. 220.)
Here the sitting at the right hand signifies not merely an idle honour, but reception into the fellowship of God as regards dignity and dominion, exaltation to a participation in God's reigning (βασιλεύειν, 1Cor 15:25). Just as Jahve sits enthroned in the heavens and laughs at the rebels here below, so shall he who is exalted henceforth share this blessed calm with Him, until He subdues all enemies to him, and therefore makes him the unlimited, universally acknowledged ruler. עד as in Hos 10:12, for עד־כּי or עד־אשׁר, does not exclude the time that lies beyond, but as in Ps 112:8, Gen 49:10, includes it, and in fact so that it at any rate marks the final subjugation of the enemies as a turning-point with which something else comes about (vid., Acts 3:21; 1Cor 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (3Kings 5:17), his feet tread upon the necks of the vanquished (Josh 10:24), so that the resistance that is overcome becomes as it were the dark ground upon which the glory of his victorious rule arises. For the history of time ends with the triumph of good over evil, - not, however, with the annihilation of evil, but with its subjugation. This is the issue, inasmuch as absolute omnipotence is effectual on behalf of and through the exalted Christ. In Ps 110:2, springing from the utterance of Jahve, follow words expressing a prophetic prospect. Zion is the imperial abode of the great future King (Ps 2:6). מטּה עזּך (cf. Jer 48:17; Ezek 19:11-14) signifies "the sceptre (as insignia and the medium of exercise) of the authority delegated to thee" (1Kings 2:10, Mic 5:3). Jahve will stretch this sceptre far forth from Zion: no goal is mentioned up to which it shall extend, but passages like Zech 9:10 show how the prophets understand such Psalms. In Ps 110:2 follow the words with which Jahve accompanies this extension of the dominion of the exalted One. Jahve will lay all his enemies at his feet, but not in such a manner that he himself remains idle in the matter. Thus, then, having come into the midst of the sphere (בּקרב) of his enemies, shall he reign, forcing them to submission and holding them down. We read this רדה in a Messianic connection in Ps 72:8. So even in the prophecy of Balaam (Num 24:19), where the sceptre (Num 24:17) is an emblem of the Messiah Himself.
Geneva 1599
110:1 "A Psalm of David." The (a) LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
(a) Jesus Christ in (Mt 22:44) gives the interpretation of this, and shows that this cannot properly be applied to David but to himself.
John Gill
110:1 The Lord said unto my Lord,.... The Targum is,
"the Lord said in his Word.''
Galatinus (q) says the true Targum of Jonathan has it,
"the Lord said to his Word;''
and produces an authority for it. These are the words of Jehovah the Father to his Son the Messiah; the "Adon", or Lord, spoken of in Is 6:1, the one Lord Jesus, and only Potentate; the Lord of all, the Lord of David, and of every believer; not by right of creation only, as of all mankind; but by redemption, having bought them; and by right of marriage, having espoused them; and by their own consent, they owning him to be their Lord. The words said to him by Jehovah, as follow, were said in his mind, in his eternal purpose and decree; which he, lying in his bosom, was privy, when he foreordained him to be the Redeemer; and in the council and covenant of peace, when he promised him this glory as the reward of his sufferings; and in the prophecies of the Old Testament, which speak as of the sufferings of Christ, so of the glory that should follow; and when the fact was done, when, after his death, resurrection, ascension, and entrance into heaven, he was placed, as follows:
Sit thou at my right hand; of power and majesty; expressive of the honour done to Christ, and the glory put on him in the human nature, such as angels nor any creature ever had, Heb 1:13, it being always accounted honourable to sit at the right hand of great personages, 3Kings 2:19, and also of rule, and power, and authority; being upon the same throne with his Father, exercising the same government over angels and men; "sitting" is explained by "reigning" in 1Cor 15:25. It also denotes having done his work, and to satisfaction; and therefore is set down, being entered into his rest, and having ceased from his work and labour, enjoying the presence of his divine Father; in which is fulness of joy, and at whose right hand are pleasures for evermore: and it also signifies the continuance of regal honour and power; he sits and continues a King as well as a Priest for ever.
Until I make thine enemies thy footstool; Christ has his enemies; all the enemies of his people are his; some are overcome already by him, as sin, Satan, and the world; and the Jews, his enemies, who would not have him to reign over them, have been destroyed: but as yet all things are not put under his feet, which will be; as antichrist, and the kings of the earth that are with him, who will be overcome by him; the beast and false prophet will be taken and cast into the lake of fire; where also the old serpent, the devil, after he has been bound and loosed, wall be cast likewise; and when the last enemy, death, shall be destroyed; till that time comes, Christ reigns and will reign, and afterwards too, even to all eternity. The allusion is to the custom of conquerors treading upon the necks of the conquered; see Josh 10:24.
(m) Adv. Marcion. l. 5. c. 9. (n) In Midrash Tillim apud Yalkut in loc. (o) R. Moses Haddarsan & Arama in Galatiu. de Cath. Arean. Ver. l. 3. c. 17. & l. 8. c. 24. (p) Saadiah Gaon in Dan vii. 13. Nachman. Disput. cum Fratre Paulo, p. 36, 55. Abkath Rochel, p. 80. (q) De Cathol. Arean. Ver. l. 3. c. 5. & l. 8. c. 24.
John Wesley
110:1 The Lord - God the father. Said - Decreed it from eternity, and in due time published this decree, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion. Unto - Unto his son the Messiah, whom David designedly calls his Lord, to admonish the whole church, that although he was his son according to his human nature, yet he had an higher nature, and was also his Lord, as being God blessed for ever, and consequently Lord of all things. The Hebrew word Adon is one of God's titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God hath delegated all his power Mt 28:18. Sit - Now take thy rest and the possession of that sovereign kingdom and glory, which by right belongeth to thee; do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, as thou art man. Make - By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator. Enemies - All ungodly men, sin and death, and the devil. Footstool - Thy slaves and vassals.
Robert Jamieson, A. R. Fausset and David Brown
110:1 The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Acts 2:34; 1Cor 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Phil 2:9-11; Heb 10:12-13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zech 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God. (Ps 110:1-7)
The Lord said--literally, "A saying of the Lord," (compare Ps 36:1), a formula, used in prophetic or other solemn or express declarations.
my Lord--That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mt 22:44) also proves.
Sit . . . at my right hand--not only a mark of honor (3Kings 2:19), but also implied participation of power (Ps 45:9; Mk 16:19; Eph 1:20).
Sit--as a king (Ps 29:10), though the position rather than posture is intimated (compare Acts 7:55-56).
until I make, &c.--The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 28:18) for their subjugation, will assuredly be established (1Cor 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.
thine enemies thy footstool--an expression taken from the custom of Eastern conquerors (compare Josh 10:24; Judg 1:7) to signify a complete subjection.
109:1109:1: Ասաց Տէր ցՏէր իմ նի՛ստ ընդ աջմէ իմմէ, մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց։
1 Տէրն իմ Տիրոջն ասաց. «Նստի՛ր իմ աջ կողմում, մինչեւ որ քո թշնամիներին ոտքերիդ պատուանդան դարձնեմ»:
110 Տէրը իմ Տէրոջս ըսաւ. «Նստէ՛ իմ աջ կողմս, Մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ»։
Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ, մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց:

109:1: Ասաց Տէր ցՏէր իմ նի՛ստ ընդ աջմէ իմմէ, մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց։
1 Տէրն իմ Տիրոջն ասաց. «Նստի՛ր իմ աջ կողմում, մինչեւ որ քո թշնամիներին ոտքերիդ պատուանդան դարձնեմ»:
110 Տէրը իմ Տէրոջս ըսաւ. «Նստէ՛ իմ աջ կողմս, Մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
109:1109:1 Сказал Господь Господу моему: седи одесную Меня, доколе положу врагов Твоих в подножие ног Твоих.
109:2 ῥάβδον ραβδος rod δυνάμεώς δυναμις power; ability σου σου of you; your ἐξαποστελεῖ εξαποστελλω send forth κύριος κυριος lord; master ἐκ εκ from; out of Σιων σιων Siōn; Sion καὶ και and; even κατακυρίευε κατακυριευω lord it over; master ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your
109:2 כִּ֤י kˈî כִּי that פִ֪י fˈî פֶּה mouth רָשָׁ֡ע rāšˈāʕ רָשָׁע guilty וּֽ ˈû וְ and פִי־ fî- פֶּה mouth מִ֭רְמָה ˈmirmā מִרְמָה deceit עָלַ֣י ʕālˈay עַל upon פָּתָ֑חוּ pāṯˈāḥû פתח open דִּבְּר֥וּ dibbᵊrˌû דבר speak אִ֝תִּ֗י ˈʔittˈî אֵת together with לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
109:2. virgam fortitudinis tuae emittet Dominus ex Sion dominare in medio inimicorum tuorumThe Lord will send forth the sceptre of thy power out of Sion: rule thou in the midst of thy enemies.
1. The LORD saith unto my lord, Sit thou at my right hand, until I make thine enemies thy footstool.
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool:

109:1 Сказал Господь Господу моему: седи одесную Меня, доколе положу врагов Твоих в подножие ног Твоих.
109:2
ῥάβδον ραβδος rod
δυνάμεώς δυναμις power; ability
σου σου of you; your
ἐξαποστελεῖ εξαποστελλω send forth
κύριος κυριος lord; master
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
καὶ και and; even
κατακυρίευε κατακυριευω lord it over; master
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
109:2
כִּ֤י kˈî כִּי that
פִ֪י fˈî פֶּה mouth
רָשָׁ֡ע rāšˈāʕ רָשָׁע guilty
וּֽ ˈû וְ and
פִי־ fî- פֶּה mouth
מִ֭רְמָה ˈmirmā מִרְמָה deceit
עָלַ֣י ʕālˈay עַל upon
פָּתָ֑חוּ pāṯˈāḥû פתח open
דִּבְּר֥וּ dibbᵊrˌû דבר speak
אִ֝תִּ֗י ˈʔittˈî אֵת together with
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
109:2. virgam fortitudinis tuae emittet Dominus ex Sion dominare in medio inimicorum tuorum
The Lord will send forth the sceptre of thy power out of Sion: rule thou in the midst of thy enemies.
1. The LORD saith unto my lord, Sit thou at my right hand, until I make thine enemies thy footstool.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Жезл силы" - жезл - символ власти, т. е. первый Господь передает второму Господу власть над всеми врагами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Messiah's Dominion.

1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.
I. That he is David's Lord. We must take special notice of this because he himself does. Matt. xxii. 43, David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes (Heb. vii. 4), so we may be this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour (Luke i. 47); even his parents were his subjects, his saved ones.
II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory (2 Pet. i. 17), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.
III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.
IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal. iv. 3. 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb. ii. 8, We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.
V. That he should have a kingdom set up in the world, beginning at Jerusalem (v. 2): "The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Ps. ii. 6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb. xii. 18, 24; Gal. iv. 24, 25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it--the report of the word, and the arm of the Lord accompanying it (Isa. liii. 1; Rom. i. 16), --the gospel coming in word, and in power, and in the holy Ghost, 1 Thess. i. 5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal. iii. 5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luke xxiv. 47, 49. Out of Zion must go forth the law of faith, Isa. ii. 3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, 2 Cor. x. 4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.
VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev. v. 11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Rev. ii. 13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.
VII. That he should have a great number of subjects, who should be to him for a name and a praise, v. 3.
1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, John xvii. 6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit. ii. 14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Acts xviii. 10.
2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.
3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa. xi. 10; lx. 3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev. xiv. 4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.
4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev. xix. 14.
5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic. v. 7; Isa. lxiv. 4, 8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.
6. That he should be not only a king, but a priest, v. 4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb. v. 1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old-Testament saints, and will be a priest for all believers to the end of time, Heb. xiii. 8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb. vii. 20, 21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, 1 Sam. ii. 30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zech. vi. 13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. vii.) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.
Adam Clarke: Commentary on the Bible - 1831
110:2: The rod of thy strength - The Gospel - the doctrine of Christ crucified; which is the powerful scepter of the Lord that bought us, is quick and powerful, sharper than any two-edged sword; and is the power of God to salvation to all them that believe.
The kingdom of our Lord was to be founded in Zion, and thence, by gradual conquests, to be extended over the whole earth. It was in Zion the preaching of the Gospel first began; and it is by the Gospel that Christ rules, even in the midst of his enemies; for the Gospel extends a moralizing influence over multitudes who do not receive it to their salvation.
Albert Barnes: Notes on the Bible - 1834
110:2: The Lord shall send the rod of thy strength out of Zion - The scepter of thy power; that with which thou shalt rule. It will be given to thee by Yahweh; and it will be given to thee, as it were, "out of Zion;" that is, as proceeding from the church, and as derived from that. It will be an appointment connected with the church, and will be "as if" the church had conferred it on thee. The idea is, that the Messiah would receive, as it were, his designation, authority, commission, power from the church. He would spring from it Isa 11:1; would act for it; would do what was needful for its good; would wield the power which properly belongs to the church on the earth. Compare the notes at Psa 2:9.
Rule thou in the midst of thine enemies - Set up thy power over them, and reign in them. This is a commission to set up a kingdom "in the very midst" of those who were his enemies; in the hearts of those who had been and were rebellious. His kingdom is set up not by destroying them, but by "subduing" them so that they become his willing servants. They yield to him, and he rules over them. It is not here a commission to cut them off, but one much more difficult of execution - to make them his friends, and to dispose them to submit to his authority. Mere "power" may crush people; it requires more than that to make rebels willingly submissive, and to dispose them voluntarily to obey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:2: the rod: Exo 7:19, Exo 8:5; Mic 7:14; Mat 28:18-20; Act 2:34-37; Rom 1:16; Co1 1:23, Co1 1:24; Co2 10:4, Co2 10:5; Th1 2:13; Pe1 1:12
out: Isa 2:3; Eze 47:1; Mic 4:2
rule: Psa 2:8, Psa 2:9, Psa 22:28, Psa 22:29, Psa 45:5
Geneva 1599
110:2 The LORD shall send the rod of thy strength out of (b) Zion: rule thou in the midst of thine enemies.
(b) And then it will stretch through all the world: and this power chiefly stands in the preaching of his word.
John Gill
110:2 The Lord shall send the rod of thy strength out of Zion,.... His royal and powerful sceptre, called the sceptre of righteousness, Ps 45:6 and is no other than the Gospel, the power of God unto salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Is 2:3, by means of which the kingdom of Christ was set up and spread in the world; with this rod and sceptre in his hand, he went forth with his ministers, conquering and to conquer, Rev_ 6:2. The Jews (r) own this rod to be a rod in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king's Bible is,
"the Word of the Lord shall send, &c.''
the essential Word.
Rule thou in the midst of thine enemies; or, "thou shalt rule", as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.
(r) Jelammedenu apud Yalkut in oc. Bemidbar Rabba, fol. 224. 1. Vid. Bereshit Rabba, fol. 75. 1.
John Wesley
110:2 The rod - Thy strong or powerful rod, and the rod is put for his scepter, or kingly power: but as the kingdom of Christ is not carnal, but spiritual, so this scepter is nothing else but his word. Zion - From Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
110:2 the rod of thy strength--the rod of correction (Is 9:4; Is 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Is 2:3; Is 11:4), converting some and confounding others (compare Th2 2:8).
out of Zion--or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Ps 2:6).
rule thou, &c.--over enemies now conquered.
in the midst--once set upon, as by ferocious beasts (Ps 22:16), now humbly, though reluctantly, confessed as Lord (Phil 2:10-11).
109:2109:2: Գաւազան զօրութեան առաքեսցէ քեզ Տէր ՚ի Սիովնէ, եւ տիրեսցես դու ՚ի մէջ թշնամեաց քոց։
2 Տէրը քեզ իշխանութեան գաւազան կ’ուղարկի Սիոնից, եւ դու կ’իշխես քո թշնամիների մէջ:
2 Տէրը քու զօրութեանդ գաւազանը Սիօնէն պիտի ղրկէ։Քու թշնամիներուդ մէջտեղը դո՛ւն տիրէ։
Գաւազան զօրութեան առաքեսցէ քեզ Տէր ի Սիոնէ, եւ տիրեսցես դու ի մէջ թշնամեաց քոց:

109:2: Գաւազան զօրութեան առաքեսցէ քեզ Տէր ՚ի Սիովնէ, եւ տիրեսցես դու ՚ի մէջ թշնամեաց քոց։
2 Տէրը քեզ իշխանութեան գաւազան կ’ուղարկի Սիոնից, եւ դու կ’իշխես քո թշնամիների մէջ:
2 Տէրը քու զօրութեանդ գաւազանը Սիօնէն պիտի ղրկէ։Քու թշնամիներուդ մէջտեղը դո՛ւն տիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
109:2109:2 Жезл силы Твоей пошлет Господь с Сиона: господствуй среди врагов Твоих.
109:3 μετὰ μετα with; amid σοῦ σου of you; your ἡ ο the ἀρχὴ αρχη origin; beginning ἐν εν in ἡμέρᾳ ημερα day τῆς ο the δυνάμεώς δυναμις power; ability σου σου of you; your ἐν εν in ταῖς ο the λαμπρότησιν λαμπροτης radiance τῶν ο the ἁγίων αγιος holy ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant πρὸ προ before; ahead of ἑωσφόρου εωσφορος you
109:3 וְ wᵊ וְ and דִבְרֵ֣י ḏivrˈê דָּבָר word שִׂנְאָ֣ה śinʔˈā שִׂנְאָה hatred סְבָב֑וּנִי sᵊvāvˈûnî סבב turn וַ wa וְ and יִּֽלָּחֲמ֥וּנִי yyˈillāḥᵃmˌûnî לחם fight חִנָּֽם׃ ḥinnˈām חִנָּם in vain
109:3. populi tui spontanei erunt in die fortitudinis tuae in montibus sanctis quasi de vulva orietur tibi ros adulescentiae tuaeWith thee is the principality in the day of thy strength: in the brightness of the saints: from the womb before the day star I begot thee.
2. The LORD shall send forth the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies:

109:2 Жезл силы Твоей пошлет Господь с Сиона: господствуй среди врагов Твоих.
109:3
μετὰ μετα with; amid
σοῦ σου of you; your
ἡ ο the
ἀρχὴ αρχη origin; beginning
ἐν εν in
ἡμέρᾳ ημερα day
τῆς ο the
δυνάμεώς δυναμις power; ability
σου σου of you; your
ἐν εν in
ταῖς ο the
λαμπρότησιν λαμπροτης radiance
τῶν ο the
ἁγίων αγιος holy
ἐκ εκ from; out of
γαστρὸς γαστηρ stomach; pregnant
πρὸ προ before; ahead of
ἑωσφόρου εωσφορος you
109:3
וְ wᵊ וְ and
דִבְרֵ֣י ḏivrˈê דָּבָר word
שִׂנְאָ֣ה śinʔˈā שִׂנְאָה hatred
סְבָב֑וּנִי sᵊvāvˈûnî סבב turn
וַ wa וְ and
יִּֽלָּחֲמ֥וּנִי yyˈillāḥᵃmˌûnî לחם fight
חִנָּֽם׃ ḥinnˈām חִנָּם in vain
109:3. populi tui spontanei erunt in die fortitudinis tuae in montibus sanctis quasi de vulva orietur tibi ros adulescentiae tuae
With thee is the principality in the day of thy strength: in the brightness of the saints: from the womb before the day star I begot thee.
2. The LORD shall send forth the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "День силы" - день торжественного обнаружения Твоей власти и силы над миром. - "Народ твой готов во благолепии святыни", т. е. народ или будет встречать Тебя в торжественных, священных облачениях и в торжественно-религиозной церемонии, или - обнаружит "святое благолепие", большую нравственную высоту, свидетельствующую о глубоком и сердечном искании и служении Тебе. Победа и должна принадлежать Тебе: Ты рожден из существа ("из чрева") Бога прежде появления света ("денницы"), т. е. прежде создания мира. Как роса содержит в себе все свойства влаги, из которой она произошла, так и рожденный имеет в себе природу Родившего. Последнее выражение указывает, что второй Господь есть истинный Бог по самой своей природе; но он - не отдельный и самостоятельный Бог, но Сын Божий, Второе лицо Единого Бога. Под "днем силы" тогда можно разуметь момент Страшного Суда, когда все враги Господа будут уничтожены, а праведники пред всем миром получат награду. Этот суд будет торжественным проявлением и признанием власти этого Господа над всем миром. Как видно из последних стихов псалма эта победа и главенство Сына Божия дается Ему в Его человеческой природе.
Adam Clarke: Commentary on the Bible - 1831
110:3: Thy people shall be willing in the day of thy power - This verse has been wofully perverted. It has been supposed to point out the irresistible operation of the grace of God on the souls of the elect, thereby making them willing to receive Christ as their Savior. Now, whether this doctrine be true or false it is not in this text, nor can it receive the smallest countenance from it. There has been much spoken against the doctrine of what is called free will by persons who seem not to have understood the term. Will is a free principle. Free will is as absurd as bound will, it is not will if it be not free; and if it be bound it is no will. Volition is essential to the being of the soul, and to all rational and intellectual beings. This is the most essential discrimination between matter and spirit. Matter can have no choice; Spirit has. Ratiocination is essential to intellect; and from these volition is inseparable. God uniformly treats man as a free agent; and on this principle the whole of Divine revelation is constructed, as is also the doctrine of future rewards and punishments. If man be forced to believe, he believes not at all; it is the forcing power that believes, not the machine forced. If he be forced to obey, it is the forcing power that obeys; and he, as a machine, shows only the effect of this irresistible force. If man be incapable of willing good, and nilling evil, he is incapable of being saved as a rational being; and if he acts only under an overwhelming compulsion, he is as incapable of being damned. In short, this doctrine reduces him either to a punctum stans, which by the vis inertiae is incapable of being moved but as acted upon by foreign influence; or, as an intellectual being, to nonentity. "But if the text supports the doctrine laid upon it, vain are all these reasonings." Granted. Let us examine the text. The Hebrew words are the following: עמך נדבת ביום חילך ammecha nedaboth beyom cheylecha, which literally translated are, Thy princely people, or free people, in the day of thy power; and are thus paraphrased by the Chaldee: "Thy people, O house of Israel, who willingly labor in the law, thou shalt be helped by them in the day that thou goest to battle."
The Syriac has: "This praiseworthy people in the day of thy power."
The Vulgate: "With thee is the principle or origin (principium) in the day of thy power." And this is referred, by its interpreters, to the Godhead of Christ; and they illustrate it by Joh 1:1 : In principio erat Verbum, "In the beginning was the Word."
The Septuagint is the same; and they use the word as St. John has it in the Greek text: Μετα σου ἡ αρχη εν ἡμερᾳ της δυναμεως σου· "With thee is the Arche, or principle, in the day of thy power."
The Ethiopic is the same; and the Arabic nearly so, but rather more express: "The government, riasat, exists with thee in the day of thy power."
The Anglo-Saxon, "With thee the principle in day of thy greatness."
The old Psalter, With the begynnyngs in day of thi vertu. Which it thus paraphrases: "I, the fader begynnyng with the, begynnyng I and thou, an begynnyng of al thyng in day of thi vertu."
Coverdale thus: "In the day of thy power shal my people offre the free-will offeringes with a holy worship." So Tindal, Cardmarden, Beck, and the Liturgic Version.
The Bible printed by Barker, the king's printer, 4th. Lond. 1615, renders the whole verse thus: "Thy people shall come willingly at the time of assembling thine army in the holy beauty; the youth of thy womb shall be as the morning dew."
By the authors of the Universal History, vol. iii., p. 223, the whole passage is thus explained: "The Lord shall send the rod, or scepter, of thy power out of Sion," i.e., out of the tribe of Judah: compare Gen 49:20, and Psa 78:68. "Rule thou over thy free-will people;" for none, but such are fit to be Christ's subjects: see Mat 11:29. "In the midst of thine enemies," Jews and heathens; or, in a spiritual sense, the world, the flesh, and the devil. "In the day of thy power," i.e., when all power shall be given him, both in heaven and earth; Mat 28:18. "In the beauties of holiness," which is the peculiar characteristic of Christ's reign, and of his religion.
None of the ancient Versions, nor of our modern translations, give any sense to the words that countenances the doctrine above referred to; it merely expresses the character of the people who shall constitute the kingdom of Christ. נדב nadab signifies to be free, liberal, willing, noble; and especially liberality in bringing offerings to the Lord, Exo 25:2; Exo 35:21, Exo 35:29. And נדיב nadib signifies a nobleman, a prince, Job 21:8; and also liberality. נדבה nedabah signifies a free-will offering - an offering made by superabundant gratitude; one not commanded: see Exo 36:3; Lev 7:16, and elsewhere. Now the עם נדבות am nedaboth is the people of liberality - the princely, noble, and generous people; Christ's real subjects; his own children, who form his Church, and are the salt of the world; the bountiful people, who live only to get good from God that they may do good to man. Is there, has there ever been, any religion under heaven that has produced the liberality, the kindness, the charity, that characterize Christianity? Well may the followers of Christ be termed the am nedaboth - the cheerfully beneficent people. They hear his call, come freely, stay willingly, act nobly, live purely, and obey cheerfully.
The day of Christ's power is the time of the Gospel, the reign of the Holy Spirit in the souls of his people. Whenever and wherever the Gospel is preached in sincerity and purity, then and there is the day or time of Christ's power. It is the time of his exaltation. The days of his flesh were the days of his weakness; the time of his exaltation is the day of his power.
In the beauties of holiness - בהדרי קדש behadrey kodesh, "In the splendid garments of holiness." An allusion to the beautiful garments of the high priest. Whatever is intended or expressed by superb garments, they possess, in holiness of heart and life, indicative of their Divine birth, noble dispositions, courage, etc. Their garb is such as becomes the children of so great a King. Or, They shall appear on the mountains of holiness, bringing glad tidings to Zion.
From the womb of the morning - As the dew flows from the womb of the morning, so shall all the godly from thee. They are the dew of thy youth; they are the offspring of thy own nativity. As the human nature of our Lord was begotten by the creative energy of God in the womb of the Virgin; so the followers of God are born, not of blood, nor of the will of the flesh, but by the Divine Spirit.
Youth may be put here, not only for young men, but for soldiers; - so the Trojana juventus "the Trojan troops," or soldiers, in Virgil, Aen. 1: ver. 467; - and for persons, courageous, heroic, strong, active, and vigorous. Such were the apostles, and first preachers of the Gospel; and, indeed, all genuine Christians. They may be fully compared to dew, for the following reasons: -
1. Like dew, they had their origin from heaven.
2. Like dew, they fructified the earth.
3. Like dew, they were innumerable.
4. Like dew, they were diffused over the earth.
5. Like dew, they came from the morning; the dawn, the beginning of the Gospel day of salvation.
1. As the morning arises in the East, and the sun, which produces it, proceeds to the West; so was the coming of the Son of man, and of his disciples and apostles.
2. They began in the East - Asia Proper and Asia Minor; and shone unto the West - Europe, America, etc. Scarcely any part of the world has been hidden from the bright and enlivening power of the Sun of Righteousness; and now this glorious sun is walking in the greatness of its strength.
Saw ye not the cloud arise,
Little as a human hand?
Now it spreads along the skies,
Hangs o'er all the thirsty land.
Lo, the promise of a shower
Drops already from above;
But the Lord will shortly pour
All the spirit of his love.
The heavenly dew is dropping every where from the womb of the morning; and all the ends of the earth are about to see the salvation of God.
Albert Barnes: Notes on the Bible - 1834
110:3: Thy people - All who are given to thee; all over whom thou art to rule. This verse has been variously translated. The Septuagint renders it, "With thee is the beginning in the day of thy power, in the splendor of thy saints, from the womb, before the light of the morning have I begotten thee." So the Latin Vulgate. Luther renders it, "After thy victory shall thy people willingly bring an offering to thee, in holy adorning: thy children shall be born to thee as the dew of the morning." DeWette, "Willingly shall thy people show themselves to thee on the day of the assembling of thy host in holy adorning, as from the womb of the morning, thy youth (vigor) shall be as the dew." Prof. Alexander, "Thy people (are) free-will offerings in the day of thy power, in holy decorations, from the womb of the dawn, to thee (is) the dew of thy youth." Every clause of the verse is obscure, though the "general" idea is not difficult to perceive; that, in the day of Messiah's power, his people would willingly offer themselves to him, in holy robes or adorning, like the glittering dew of the morning; or, in numbers that might be compared with the drops of the morning dew. The essential ideas are:
(1) that he would have a "people;"
(2) that their subjection to him would be a "willing" subjection;
(3) that this would be accomplished by his "power;"
(4) that they would appear before him in great beauty - in robes of holy adorning;
(5) that they would in some way resemble the dew of the morning; and
(6) that to him in thus subduing them there would be the vigor of youth, the ardor of youthful hope.
Shall be willing - literally, "Thy people (are, or shall be) willing-offerings." The word rendered "willing" - נדבות nedâ bô th - is in the plural number; "thy people, 'willingnesses.'" The singular - נדבה nedâ bâ h - means voluntariness, spontaneousness: and hence, it comes to mean spontaneously, voluntarily, of a willing mind. It is rendered a "willing offering," in Exo 35:29; "free offering," in Exo 36:3; "voluntary offering," in Lev 7:16; "free-will offering," in Lev 22:18, Lev 22:21, Lev 22:23; Lev 23:38; Num 15:3; Num 29:39; Deu 12:6, Deu 12:17; Deu 16:10; Deu 23:23; Ch2 31:14; Ezr 1:4; Ezr 3:5; Ezr 8:28; Psa 119:108; "willingly," in Ch2 35:8; "plentiful," in Psa 68:9; "voluntary, and voluntarily," in Eze 46:12; "freely," in Hos 14:4; and "free-offering," in Amo 4:5. It does not occur elsewhere. The idea is that of "freeness;" of voluntariness; of doing it from choice, doing it of their own will. They did it in the exercise of freedom. There was no compulsion; no constraint. Whatever "power" there was in the case, was to make them "willing," not to compel them to do a thing "against" their will. That which was done, or that which is here intended to be described as having been done, is evidently the act of devoting themselves to him who is here designated as their Ruler - the Messiah. The allusion may be either
(a) to their devoting themselves to "him" in conversion, or becoming his;
(b) to their devoting themselves to his "service" - as soldiers do in war; or
(c) to their devoting their time, wealth, talents, to him in lives consecrated to him.
"Whatever" there is as the result of his dominion over them is "voluntary" on their part. There is no compulsion in his religion. People are not constrained to do what they are unwilling to do. All the power that is exerted is on the will, disposing people to do what is right, and what is for their own interest. No man is forced to go to heaven against his will; no man is saved from hell against his will; no man makes a sacrifice in religion against his will; no man is compelled to serve the Redeemer in any way against his will. The acts of religion are among the most free that people ever perform; and of all the hosts of the redeemed no one will ever say that the act of his becoming a follower of the Redeemer was not perfectly voluntary. He chose - he "professed" - to be a friend of God, and he never saw the time when he regretted the choice.
In the day of thy power - The power given to the Messiah to accomplish the work of his mission; the power to convert people, and to save the world. Mat 28:18; Mat 11:27; Joh 17:2. This implies
(a) that "power" would be employed in bringing people to submit to him; and
(b) that there would be a fixed time when that power would be put forth.
Still, it is power which is not inconsistent with freedom. It is power exerted in making people "willing," not in "compelling or forcing" them to submit to him. There "is" a power which may be exerted over the will consistent with liberty, and that is the power which the Messiah employs in bringing people to himself.
In the beauties of holiness - This power will be connected with the beauty of holiness; or, holiness will be manifested when that power is put forth. The object is to "secure" holiness; and there will be beauty in that holiness. The only power put forth in the case is to make people holy; and they will, in their lives and conduct, manifest all the beauty or attractiveness which there is in a holy and pure character. The word rendered "beauty" is in the plural number, and the allusion may be to the raiment of those who are referred to. They would appear in pure garments - in sacerdotal vestments - as priests of God. Compare Lev 16:4. The idea may be that they would be a "kingdom of priests," clad in priestly vestments (Exo 19:6; compare the notes at Pe1 2:5, notes at Pe1 2:9), and that they would be adorned with "robes" appropriate to that office. This may refer, however, to their actual, internal holiness, and may mean that they would, when they were subjugated to him, appear as a holy or a righteous people.
From the womb of the morning: thou hast the dew of thy youth - Margin, more than the womb of the morning, thou shalt have, etc." The expression here is evidently designed to refer to the source of the dew - the dew of the early dawn - as having its "birth" then, or as seeming to be "born" then. The morn is represented as the "mother" of the dew. The figure is highly poetic and beautiful. The ground of the comparison may be either
(a) that the "beauty of holiness" - the beautiful array of the saints - "is more than" that produced in the womb of the morning; or
(b) that the dew of youth is more beautiful than the dew produced in the morning. As the word "dew," that on which the comparison must turn, occurs in the last member of the sentence, it is probable that the second of these interpretations is the true one, as indicated in the margin: "More than the womb of the morning (more than the morning produces) thou hast the dew of thy youth." That is, "as the young morning - the youth of the day - has its beauties in the abundance and luster of the dew-drops, so shall the dew of thy youth be - the beginning of thy glorious day." May there not be here also an allusion to the multitudes that would be among his "people" - numerous as the dewdrops of the morning, and as beautiful as they - on his going forth to the world with all the beauty of a bright dawn?
The meaning of the whole, I apprehend, is, "Thy reign shall be like the day - a long bright day. Thy coming - the morning of that day - shall be like the early dawn - so fresh, so beautiful, made so lovely by the drops of dew sparkling on every blade of grass. More beautiful by far - more lovely - shall be the beginning of the day of thy reign; - more lovely to the world thy youth - thy appearing - the beginning of thy day." Thus understood, the verse is a most beautiful poetic description of the bright morning when the Messiah should come; the dawn of that glorious day when he should reign. Compare Isa 9:1-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:3: Thy: Psa 22:27, Psa 22:28; Jdg 5:2; Act 2:41; Rom 11:2-6; Co2 8:1-3, Co2 8:12, Co2 8:16; Phi 2:13; Heb 13:21
day: Act 1:8, Act 2:33, Act 4:30-35, Act 19:20; Co2 13:4; Gal 1:15, Gal 1:16
beauties: Psa 96:9; Eze 43:12; Eph 1:4; Th1 4:7; Tit 2:14
from the womb: etc. or, more than the womb of the morning, thou shalt have, etc. thou hast. Act 4:4, Act 21:20; Rev 7:9
Carl Friedrich Keil and Franz Delitzsch
110:3
In order that he may rule thus victoriously, it is necessary that there should be a people and an army. In accordance with this union of the thoughts which Ps 110:3 anticipates, בּיום חילך signifies in the day of thy arriere ban, i.e., when thou callest up thy "power of an army" (2Chron 26:13) to muster and go forth to battle. In this day are the people of the king willingnesses (נדבת), i.e., entirely cheerful readiness; ready for any sacrifices, they bring themselves with all that they are and have to meet him. There is no need of any compulsory, lengthy proclamation calling them out: it is no army of mercenaries, but willingly and quickly they present themselves from inward impulse (מתנדּב, Judg 5:2, Judg 5:9). The punctuation, which makes the principal caesura at חילך with Olewejored, makes the parallelism of חילך and ילדוּתך distinctly prominent. Just as the former does not signify roboris tui, so now too the latter does not, according to Eccles 11:9, signify παιδιότητός σου (Aquila), and not, as Hofmann interprets, the dew-like freshness of youthful vigour, which the morning of the great day sheds over the king. Just as גּלוּת signifies both exile and the exiled ones, so ילדוּת, like νεότης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth). Moreover one does not, after Ps 110:3, look for any further declaration concerning the nature of the king, but of his people who place themselves at his service. The young men are likened to dew which gently descends upon the king out of the womb (uterus) of the morning-red.
(Note: The lxx renders it: ἐν ταῖς λαμπρότησι τῶν ἁγίων σου (belonging to the preceding clause), ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε (Psalt. Veron. exegennesa se; Bamberg. gegennica se). The Vulgate, following the Italic closely: in splendoribus sanctorum; ex utero ante luciferum genui te. The Fathers in some cases interpret it of the birth of the Lord at Christmas, but most of them of His antemundane birth, and accordingly Apollinaris paraphrases: γαστρὸς καρπὸς ἐμῆς πρὸ ἑωσφόρου αὐτὸς ἐτύχθης. In his own independent translation Jerome reads בהררי (as in Ps 87:1), in montibus sanctis quasi de vulva orietur tibi ros adolescentiae tuae, as Symmachus ἐν ὄρεσιν ἁγίοις, - elsewhere, however, ἐν δόξῃ ἁγίων. The substitution is not unmeaning, since the ideas of dew and of mountains (Ps 133:3) are easily united; but it was more important to give prominence to the holiness of the equipment than to that of the place of meeting.)
משׁחר is related to שׁחר just as מחשׁך is to חשׁך; the notion of שׁחר and חשׁך appears to be more sharply defined, and as it were apprehended more massively, in משׁחר and מחשׁך. The host of young men is likened to the dew both on account of its vigorousness and its multitude, which are like the freshness of the mountain dew and the immense number of its drops, 2Kings 17:12 (cf. Num 23:10), and on account of the silent concealment out of which it wondrously and suddenly comes to light, Mic 5:7. After not having understood "thy youth" of the youthfulness of the king, we shall now also not, with Hofmann, refer בּהדרי־קדשׁ to the king, the holy attire of his armour. הדרת קדשׁ is the vestment of the priest for performing divine service: the Levite singers went forth before the army in "holy attire" in 2Chron 20:21; here, however, the people without distinction wear holy festive garments. Thus they surround the divine king as dew that is born out of the womb of the morning-red. It is a priestly people which he leads forth to holy battle, just as in Rev_ 19:14 heavenly armies follow the Logos of God upon white horses, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν - a new generation, wonderful as if born out of heavenly light, numerous, fresh, and vigorous like the dew-drops, the offspring of the dawn. The thought that it is a priestly people leads over to Ps 110:4. The king who leads this priestly people is, as we hear in Ps 110:4, himself a priest (cohen). As has been shown by Hupfeld and Fleischer, the priest is so called as one who stands (from כּחן = כּוּן in an intransitive signification), viz., before God (Deut 10:8, cf. Ps 134:1; Heb 10:11), like נביא the spokesman, viz., of God.
(Note: The Arabic lexicographers explain Arab. kâhin by mn yqûm b-'mr 'l-rjl w-ys‛â fı̂ ḥâjth, "he who stands and does any one's business and managest his affair." That Arab. qâm, קום, and Arab. mṯl, משׁל, side by side with עמד are synonyms of בהן in this sense of standing ready for service and in an official capacity.)
To stand before God is the same as to serve Him, viz., as priest. The ruler whom the Psalm celebrates is a priest who intervenes in the reciprocal dealings between God and His people within the province of divine worship the priestly character of the people who suffer themselves to be led forth to battle and victory by him, stands in causal connection with the priestly character of this their king. He is a priest by virtue of the promise of God confirmed by an oath. The oath is not merely a pledge of the fulfilment of the promise, but also a seal of the high significance of its purport. God the absolutely truthful One (Num 13:19) swears - this is the highest enhancement of the נאם ה of which prophecy is capable (Amos 6:8).
He appoints the person addressed as a priest for ever "after the manner of Melchizedek" in this most solemn manner. The i of דברתי is the same ancient connecting vowel as in the מלכי of the name Melchizedek; and it has the tone, which it loses when, as in Lam 1:1, a tone-syllable follows. The wide-meaning על־דּברת, "in respect to, on account of," Eccles 3:18; Eccles 7:14; Eccles 8:2, is here specialized to the signification "after the manner, measure of," lxx κατὰ τὴν τάξιν. The priesthood is to be united with the kingship in him who rules out of Zion, just as it was in Melchizedek, king of Salem, and that for ever. According to De Wette, Ewald, and Hofmann, it is not any special priesthood that is meant here, but that which was bestowed directly with the kingship, consisting in the fact that the king of Israel, by reason of his office, commended his people in prayer to God and blessed them in the name of God, and also had the ordering of Jahve's sanctuary and service. Now it is true all Israel is a "kingdom of priests" (Ex 19:6, cf. Num 16:3; Is 61:6), and the kingly vocation in Israel must therefore also be regarded as in its way a priestly vocation. Btu this spiritual priesthood, and, if one will, this princely oversight of sacred things, needed not to come to David first of all by solemn promise; and that of Melchizedek, after which the relationship is here defined, is incongruous to him; for the king of Salem was, according to Canaanitish custom, which admitted of the union of the kingship and priesthood, really a high priest, and therefore, regarded from an Israelitish point of view, united in his own person the offices of David and of Aaron. How could David be called a priest after the manner of Melchizedek, he who had no claim upon the tithes of priests like Melchizedek, and to whom was denied the authority to offer sacrifice
(Note: G. Enjedin the Socinian (died 1597) accordingly, in referring this Psalm to David, started from the assumption that priestly functions have been granted exceptionally by God to this king as to no other, vid., the literature of the controversy to which this gave rise in Serpilius, Personalia Davidis, S. 268-274.)
inseparable from the idea of the priesthood in the Old Testament? (cf. 2Chron 26:20). If David were the person addressed, the declaration would stand in antagonism with the right of Melchizedek as priest recorded in Gen. 14, which, according to the indisputable representation of the Epistle to the Hebrews, was equal in compass to the Levitico-Aaronic right, and, since "after the manner of" requires a coincident reciprocal relation, in antagonism to itself also.
(Note: Just so Kurtz, Zur Theologie der Psalmen, loc. cit. S. 523.)
One might get on more easily with Ps 110:4 by referring the Psalm to one of the Maccabaean priest-princes (Hitzig, von Lengerke, and Olshausen); and we should then prefer to the reference to Jonathan who put on the holy stola, 1 Macc. 10:21 (so Hitzig formerly), or Alexander Jannaeus who actually bore the title king (so Hitzig now), the reference to Simon, whom the people appointed to "be their governor and high priest for ever, until there should arise a faithful prophet" (1 Macc. 14:41), after the death of Jonathan his brother - a union of the two offices which, although an irregularity, was not one, however, that was absolutely illegal. But he priesthood, which the Maccabaeans, however, possessed originally as being priests born, is promised to the person addressed here in Ps 110:4; and even supposing that in Ps 110:4 the emphasis lay not on a union of the priesthood with the kingship, but of the kingship with the priesthood, then the retrospective reference to it in Zechariah forbids our removing the Psalm to a so much later period. Why should we not rather be guided in our understanding of this divine utterance, which is unique in the Old Testament, by this prophet, whose prophecy in Zech 6:12. is the key to it? Zechariah removes the fulfilment of the Psalm out of the Old Testament present, with its blunt separation between the monarchical and hierarchical dignity, into the domain of the future, and refers it to Jahve's Branch (צמח) that is to come. He, who will build the true temple of God, satisfactorily unites in his one person the priestly with the kingly office, which were at that time assigned to Joshua the high priest and Zerubbabel the prince. Thus this Psalm was understood by the later prophecy; and in what other sense could the post-Davidic church have appropriated it as a prayer and hymn, than in the eschatological Messianic sense? but this sense is also verified as the original. David here hears that the king of the future exalted at the right hand of God, and whom he calls his Lord, is at the same time an eternal priest. And because he is both these his battle itself is a priestly royal work, and just on this account his people fighting with him also wear priestly garments.
Geneva 1599
110:3 Thy people [shall be] willing in the day of (c) thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
(c) By the word your people will be assembled into your Church...increase will be...anointed wonderful... drops of the...
John Gill
110:3 Thy people shall be willing in the day of that power..... Or, in the day of thine army (s). When thou musterest thy forces, sendest forth thy generals, the apostles and ministers of the word, in the first times of the Gospel; when Christ went forth working with them, and their ministry was attended with signs, and miracles, and gifts of the Holy Ghost; and which was a day of great power indeed, when wonderful things were wrought; the god of this world was cast out, the Heathen oracles ceased, their idols were abolished, and their temples desolate; and Christianity prevailed everywhere. Or this may respect the whole Gospel dispensation, the day of salvation, which now is and will be as long as the world is; and the doctrine of it is daily the power and wisdom of God to them that are saved. Or rather this signifies the set time of love and life to every particular soul at conversion; which is a day for light, and a day of power; when the exceeding greatness of the power of God is put forth in the regeneration of them: and the people that were given to Christ by his Father, in the covenant of grace, and who, while in a state of nature, are rebellious and unwilling, are made willing to be saved by Christ, and him only; to serve him in every religious duty and ordinance; to part with their sins and sinful companions, and with their own righteousness; to suffer the loss of all things for him; to deny themselves, and take up the cross and follow him: and when they become freewill offerings to him, as the word (t) signifies; not only willingly offer up their spiritual sacrifices of prayer and praise, but themselves, souls and bodies, to him; as well as enter volunteers (u) into his service, and cheerfully fight his battles, under him, the Captain of their salvation; being assured of victory, and certain of the crown of life and glory, when they have fought the good fight, and finished their course. The allusion seems to be to an army of volunteers, such as described by Cicero (w), who willingly offered themselves through their ardour for liberty.
In the beauties of holiness, from the womb of the morning: this does not design the place where these willing subjects of Christ should appear; either in Zion, beautiful for situation; or in Jerusalem, the holy city, compact together; or in the temple, the sanctuary, in which strength and beauty are said to be; or in the church, the perfection of beauty: but the habit or dress in which they should appear, even in the beautiful garment of Christ's righteousness and holiness; the robe of righteousness, and garments of salvation; the best robe, the wedding garment; gold of Ophir, raiment of needlework; and which is upon all them that believe: as also the several beautiful graces of the Spirit; the beauty of internal holiness, by which saints are all glorious within; and holiness is the beauty and glory of God himself, of angels and glorified saints. This, though imperfect now, is the new man put on as a garment; and is true holiness, and very ornamental. The phrase, "from the womb of the morning", either stands in connection with "the beauties of holiness"; and the sense is, that as soon as the morning of the Gospel dispensation dawns, these people should be born again, be illuminated, and appear holy and righteous: or, "from the womb, from the morning (x)", shall they be "in the beauties of holiness"; that is, as soon as they are born again, and as soon as the morning of spiritual light and grace breaks in upon them, and they are made light in the Lord, they shall be clad with these beautiful garments of holiness and righteousness; so, "from the womb", signifies literally as soon as men are born; see Ps 58:3 Hos 9:11 or else with the latter clause, "thou hast the dew of thy youth": and so are rendered, "more than the womb of the morning", i.e. than the dew that is from the womb of the morning, is to thee the dew of thy youth; that is, more than the dew of the morning are thy converts; the morning is the parent of the dew, Job 38:28, but the former sense is best; for this last clause is a remember or proposition of itself,
thou hast the dew of that youth; which expresses the open property Christ has in his people, when made willing; and when they appear in the beauty of holiness, as soon as they are born of the Spirit, and the true light of grace shines in them; then those who were secretly his, even while unwilling, manifestly appear to belong unto him: so young lambs, just weaned, are in Homer (y) called "dews"; and it is remarkable that the Hebrew words for "dew" and "a lamb" are near in sound. Young converts are Christ's lambs; they are Christ's youth, and the dew of it; they are regenerated by the grace of God, comparable to dew, of which they are begotten to a lively hope of heaven; and which, distilling upon them, makes them fruitful in good works; and who for their numbers, and which I take to be the thing chiefly designed by this figure, are like to the drops of the dew; which in great profusion is spread over trees, herbs, and plants, where it hangs in drops innumerable: and such a multitude of converts is here promised to Christ, and which he had in the first times of the Gospel, both in Judea, when three thousand persons were converted under one sermon; and especially in the Gentile world, where the savour of his knowledge was diffused in every place; and as will be in the latter day, when a nation shall be born at once, and the fulness of the Gentiles be brought in. The sense given of these words, as formed upon the Septuagint and Vulgate Latin versions, respecting the generation of Christ's human or divine nature, is without any foundation in the original text.
(s) "in die exercitus tui", Munster, Vatablus, Piscator, Gejerus; so Ainsworth; "quum educes tuas copias", Tigurine version; "die copiarum tuarum", Junius & Tremellius. (t) "oblationes voluntariae", Junius & Tremellius; "spontanea oblatio", Cocceius, Gejerus. (u) "Milites voluntarii", Bootius. (w) Epist. l. 11. Ep. 8. (x) "a vulya, ab aurora", Montanus. (y) Odyss. ix. v. 222.
John Wesley
110:3 People - Thy subjects, shall offer thee as their king and Lord, not oxen or sheep, but themselves, their souls and bodies, as living sacrifices, and as freewill - offerings, giving up themselves to the Lord, 2Cor 8:5, to live to him, and to die for him. The day - When thou shalt take into thy hands the rod of thy strength, and set up thy kingdom in the world. In the beauties - Adorned with the beautiful and glorious robes of righteousness and true holiness. The dew - That is, thy offspring (the members of the Christian church) shall be more numerous than the drops of the morning dew.
Robert Jamieson, A. R. Fausset and David Brown
110:3 Thy people . . . willing--literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Ps 54:6), also a similar form (Judg 5:2-9).
in the day of thy power--Thy people freely offer themselves (Rom 12:1) in Thy service, enlisting under Thy banner.
in the beauties of holiness--either as in Ps 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pet 2:9; Rev_ 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Lev 16:4) typified. The last very obscure clause--
from the womb . . . youth--may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Eccles 11:9) --the "dew" is a constant emblem of whatever is refreshing and strengthening (Prov 19:12; Hos 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).
109:3109:3: Ընդ քե՛զ է ինձ սկիզբն աւուրց զօրութեան. ՚ի վայելչութիւն սրբոց քոց յարգանդէ յառա՛ջ քան զարուսեակ ծնայ զքեզ[7490]։ [7490] Ոմանք.Ընդ քեզ է սկիզբն աւուրն զօրութեան։
3 Քեզնով է սկսւում զօրացումն իմ օրերի, քո սրբերի վայելչութեամբ. քեզ արշալոյսից առաջ ծնեցի արգանդից:
3 Ժողովուրդդ քու զօրութեանդ օրը Յօժարակամ պիտի ըլլայ սրբութեան զարդարանքներով. Քու երիտասարդներդ արշալոյսին արգանդի ցօղէն*Աւելի պիտի ըլլան քեզի։
[666]Ընդ քեզ է ինձ սկիզբն աւուրց զօրութեան, ի վայելչութիւն սրբոց քոց յարգանդէ յառաջ քան զարուսեակ ծնայ զքեզ:

109:3: Ընդ քե՛զ է ինձ սկիզբն աւուրց զօրութեան. ՚ի վայելչութիւն սրբոց քոց յարգանդէ յառա՛ջ քան զարուսեակ ծնայ զքեզ[7490]։
[7490] Ոմանք.Ընդ քեզ է սկիզբն աւուրն զօրութեան։
3 Քեզնով է սկսւում զօրացումն իմ օրերի, քո սրբերի վայելչութեամբ. քեզ արշալոյսից առաջ ծնեցի արգանդից:
3 Ժողովուրդդ քու զօրութեանդ օրը Յօժարակամ պիտի ըլլայ սրբութեան զարդարանքներով. Քու երիտասարդներդ արշալոյսին արգանդի ցօղէն*Աւելի պիտի ըլլան քեզի։
zohrab-1805▾ eastern-1994▾ western am▾
109:3109:3 В день силы Твоей народ Твой готов во благолепии святыни; из чрева прежде денницы подобно росе рождение Твое {По переводу 70-ти: из чрева прежде денницы Я родил Тебя.}.
109:4 ὤμοσεν ομνυω swear κύριος κυριος lord; master καὶ και and; even οὐ ου not μεταμεληθήσεται μεταμελομαι regret σὺ συ you εἶ ειμι be ἱερεὺς ιερευς priest εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κατὰ κατα down; by τὴν ο the τάξιν ταξις order; arrangement Μελχισεδεκ μελχισεδεκ Melchisedek; Melkhisethek
109:4 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part אַהֲבָתִ֥י ʔahᵃvāṯˌî אֲהָבָה love יִשְׂטְנ֗וּנִי yiśṭᵊnˈûnî שׂטן bear grudge וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i תְפִלָּֽה׃ ṯᵊfillˈā תְּפִלָּה prayer
109:4. iuravit Dominus et non paenitebit eum tu es sacerdos in aeternum secundum ordinem MelchisedechThe Lord hath sworn, and he will not repent: Thou art a priest for ever according to the order of Melchisedech.
3. Thy people offer themselves willingly in the day of thy power: in the beauties of holiness, from the womb of the morning, thou hast the dew of thy youth.
Thy people [shall be] willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth:

109:3 В день силы Твоей народ Твой готов во благолепии святыни; из чрева прежде денницы подобно росе рождение Твое {По переводу 70-ти: из чрева прежде денницы Я родил Тебя.}.
109:4
ὤμοσεν ομνυω swear
κύριος κυριος lord; master
καὶ και and; even
οὐ ου not
μεταμεληθήσεται μεταμελομαι regret
σὺ συ you
εἶ ειμι be
ἱερεὺς ιερευς priest
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
κατὰ κατα down; by
τὴν ο the
τάξιν ταξις order; arrangement
Μελχισεδεκ μελχισεδεκ Melchisedek; Melkhisethek
109:4
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
אַהֲבָתִ֥י ʔahᵃvāṯˌî אֲהָבָה love
יִשְׂטְנ֗וּנִי yiśṭᵊnˈûnî שׂטן bear grudge
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
תְפִלָּֽה׃ ṯᵊfillˈā תְּפִלָּה prayer
109:4. iuravit Dominus et non paenitebit eum tu es sacerdos in aeternum secundum ordinem Melchisedech
The Lord hath sworn, and he will not repent: Thou art a priest for ever according to the order of Melchisedech.
3. Thy people offer themselves willingly in the day of thy power: in the beauties of holiness, from the womb of the morning, thou hast the dew of thy youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Клялся Господь, и не раскается" - Господь дает клятву, которую не отменяет, т. е. Господь дает не отменяемое определение, постановление. Оно - в назначении Сына Божия быть священником "во век по чину Мелхиседека", служение Сына должно быть первосвященническим по образу Мелхиседека. Последний был служителем истинного Бога, был царем Салима (впоследствии Иерусалима), как и Сын Божий исполнял волю Единого Истинного Бога, и есть царь Иерусалима небесного, где под Его властью соберутся все верующие в Него. Ап. Павел в Послании к Евр 7: гл. очень пространно выясняет прообразовательное значение Мелхиседека и превосходство пред его служением служения Иисуса Христа.
Adam Clarke: Commentary on the Bible - 1831
110:4: The Lord hath sworn - Has most firmly purposed, and will most certainly perform it, feeling himself bound by his purpose, as an honest man would by his oath.
And will not repent - Will never change this purpose; it is perfectly without condition, and without contingency. Nothing is left here to the will of man or angel. Christ shall be incarnated, and the Gospel of his salvation shall be preached over the whole earth. This is an irresistible decree of that God who loves mankind.
Thou art a priest for ever - The word כהן cohen signifies, not only a priest, but also a prince; as, in the patriarchal times, most heads of families had and exercised both political and sacerdotal authority over all their descendants. Every priest had a threefold office:
1. He was an instructor of the family or tribe over which he presided.
2. He offered sacrifices for the sins of the people, to reconcile them to God, and give them access to his presence.
3. He was their mediator, and interceded for them. So is Christ, the grand, the universal Instructor, by his word and Spirit; the Lamb of God, who, by his sacrificial offering of himself, takes away the sin of the world, and still continues to exhibit himself before the throne in his sacrificial character; and also the great Mediator between God and man: and in these characters he is a Priest for ever. He will instruct, apply the sacrificial offering, and intercede for man, till time shall be no more.
After the order of Melchizedek - For the elucidation of this point, the reader is requested to refer to the notes on Gen 14:18, Gen 14:19, and to the observations at the end of that chapter, where the subject, relative to the person, name, and office of this ancient king, is fully discussed; and it will be necessary to read that note, etc., as if appended to this place.
Melchizedek was king of Salem, that is, king of Jerusalem; for Salem was its ancient name: but שלם salem signifies peace, and צדק tsedek, righteousness. Christ is styled the Prince of peace; and he is the king that rules in the empire of righteousness; and all peace and righteousness proceed from him, Heb 7:2.
He is priest after the order of Melchizedek - after his pattern; in the same kind or manner of way in which this ancient king was priest.
Calmet properly observes that there were three orders of priesthood.
1. That of royalty. All ancient kings being, in virture of their office, priests also. This seems to have been considered as the natural right of royalty, as it obtained in almost every nation of the earth, from the beginning of the world down to the end of the Roman empire.
2. That of the first-born. This right appertained naturally to Reuben, as the first-born in the family of Jacob.
3. That of the Levites, instituted by God himself, and taken from Reuben, because of his transgression. The Levitical priesthood ended with the Jewish polity; and that also of the first-born, which had been absorbed in it.
This order, therefore, was not perpetual; it was intended to last only for a time. But that of royalty is perpetual, though not now in general use, because founded in what is called natural right. It is, therefore, according to this most ancient order, that Christ is a Priest for ever. The kings of England as heads of the Church appointing all bishops, continue to assume, in a certain way, this original right.
Melchizedek is said to be "without father without mother, without beginning of days, or end of life." We have no account of his parents; nothing of his birth; nothing of his death. Christ, as to his Divine nature, is without father or mother, and without beginning of days; nor can he have any end. Other priests could not continue by reason of death; but he is the Eternal, he cannot die, and therefore can have no successor: "He is a priest For Ever." Therefore, as Melchizedek was a priest and a king, and had no successor, so shall Christ be: of the increase and government of his kingdom there shall be no end.
Melchizedek was priest of the Most High God; and consequently not of one people or nation, but of the universe. Aaron was priest of one people, and for a time only; Jesus is priest of all mankind, and for ever. He tasted death for every man; he is the King eternal; he has the keys of hell and of death. As God is the King and Governor of all human beings, Christ, being the priest of the Most High God, must also be the priest for and over all whom this most high God made and governs; and therefore he is the priest, the atoning sacrifice, of the whole human race. In this the main similitude consists between the order of Melchizedek and that of Christ.
Albert Barnes: Notes on the Bible - 1834
110:4: The Lord hath sworn - He has confirmed the appointment of the Messiah by a solemn oath, or as by an oath. That is, It is as sure and fixed as if he had taken an oath. Compare Heb 6:13. The "time," so to speak, if the word time can be applied to transactions in a past eternity, was that when he was designated in the divine purpose as Messiah; in the eternal counsels of God. Compare Psa 2:7.
And will not repent - Will not change his purpose.
Thou art a priest foRev_er after the order of Melchizedek - The word rendered "order" here means properly a word, a thing, a matter; hence, a way or manner. The meaning here is, that he would be a priest "after the manner" of Melchizedek; or, such a priest as he was. He would not be of the tribe of Levi; he would not be in the regular line of the priesthood, but he would resemble, in the characteristics of his office, this ancient priest-king, combining in himself the two functions of priest and king; as a priest, standing alone; not deriving his authority from any line of predecessors; and having no successors. See this verse explained at length, in its application to the Messiah, in the notes at Heb 5:6 (note), Heb 5:10 (note); Heb 7:1-3 (note). The passage as it stands here, and as looked at without any reference to the use made of it in the New Testament, would imply these things:
(1) That he who was spoken of would be, in a proper sense, a priest.
(2) that he would have a perpetual or permanent priesthood - "foRev_er."
(3) that he would not be of the established line of priests in the tribe of Levi, but that his appointment would be unusual and extraordinary.
(4) that the appointment would come directly from God, and would not be "derived" from those who went before him.
(5) that as a priest he would "resemble" Melchizedek, according to the record which was found of Melchizedek in Genesis.
(6) that as Melchizedek was a priest of the Most High God, so he would be.
(7) that as Melchizedek combined in himself the functions of both priest and king, so these would be found in him.
(8) that as Melchizedek had no successors in office, so he would have none.
How far these things were applicable to the Lord Jesus Christ, and with what propriety the passage might be applied to him, may be seen by examining the Epistle to the Hebrews, Heb. 5-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:4: Lord: Psa 89:34-36; Heb 5:6, Heb 6:13-18, Heb 7:28
will not: Num 23:19
Thou: Gen 14:18; Zac 6:13; Heb 6:20, Heb 7:1-3, Heb 7:11, Heb 7:17; Rev 1:6
Geneva 1599
110:4 The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of (d) Melchizedek.
(d) As Melchizedek the figure of Christ was both a King and Priest, so this effect cannot be accomplished on any king save only Christ.
John Gill
110:4 The Lord hath sworn, and will not repent,.... What he swore about, and did not repent of, was the priesthood of Christ, as follows; and which shows the importance of it, since when Jehovah swears, as it is by himself, because he can swear by no greater; so it is about matters of great moment only that are sworn to by the Lord, as this of the priesthood of Christ was; which was concerned in things pertaining to God and his glory, as well as in making reconciliation for the sins of his people: and it shows the truth, and was for the confirmation of it; since doubts might arise whether the Aaronic priesthood was changed, seeing it was given to Phinehas for an everlasting priesthood; and since so great a person as the Son of God is said to be a priest; and since, in the human nature, he was of the tribe of Judah, of which tribe nothing was said concerning the priesthood: and this oath was not so much for Christ's sake, to establish the priesthood with him, and assure him of it, as for the sake of his people; who, by two immutable things, the word and oath of God, might have strong consolation from it; and it clearly shows the validity of his priesthood; that he was called of God to this office, and invested with it, and consecrated in it with an oath; and which is expressive of the singularity of it, and of the dignity and preference of the priesthood of Christ to that of Aaron's, Heb 7:20. What follows was said, and this oath was made, in the council of peace, when Christ was called to this office, and he accepted of it, Ps 40:6, and of this the Lord never repented; as he never does of any of his acts of grace, Num 23:19.
Thou art a priest for ever after the order of Melchizedek; or, "according to the word of Melchizedek" (z); that is, according to what is said of him; there being an agreement between the things said of one and of the other; so the Syriac version, "according to the likeness of Melchizedek", see Heb 7:15 of him no mention is made elsewhere, but in Gen 14:18 and in the epistle to the Hebrews. Various are the opinions of men concerning him: some think he was not a man, but an angel that appeared to Abraham: others, a divine power, superior to Christ, who were called "Melchizedecians": and others, that he was the Holy Ghost; and others, the Son of God himself, in an human form. On the other hand, some take him to be a mere man. The general notion of the Jews is, that he was Shem, the son of Noah; others, that he was a Canaanitish king, of the posterity of Ham: but others do not think it proper or lawful to inquire who he was, or from whom he descended; this being purposely hidden from men, that he might be more clearly a type of Christ. That there is a likeness between them is certain; the signification of his name, a title of office, King of righteousness, and King of peace, agrees with Christ the Lord, our righteousness and our peace: his being without father, mother, descent, beginning of days, and end of life, agree with the divinity, humanity, and eternity of Christ; and who is likewise King and Priest, as he was; and who blesses his people, as he did Abraham; and refreshes them with bread and wine, as he did Abraham's soldiers; See Gill on Heb 7:2. See Gill on Heb 7:3. Now Christ is a Priest like him; whose office is to offer sacrifice, which he has done, even himself, for the atonement of the sins of his people; to make intercession for them, which he ever lives to do; to introduce their persons to his Father, and present their petitions to him; and to call for every blessing for them, and answer all charges against them: in which office he continues for ever; there never will be any change in his priesthood, as there has been in Aaron's; nor will he ever have any successor: his priesthood is unchangeable, or does not pass from one to another, Heb 7:24, the efficacy of his blood and sacrifice always continues, and intercession is ever made by him, and the glory of his mediation is ever given him. The apostle produces this passage in proof of the change of the Aaronic priesthood, and so of the law, Heb 7:11 and about the time Christ appeared as the high priest, the legal priesthood sensibly declined, and which the Jews themselves own; for they say,
"after the death of Ishmael Ben Phabi, the splendour of the priesthood ceased (a);''
which man was made priest by Valerius Gratus, governor of Judea, under Tiberius Caesar (b),
(z) "super meum verbum", Montanus; "juxta verbum", Vatablus. (a) Misn. Sotah, c. 9. s. 15. (b) Joseph. Antiqu. l. 18. c. 2. s. 2. Vid. ib. l. 20. c. 7. s. 8.
John Wesley
110:4 Sworn - That this priesthood might be made sure and irrevocable.
Robert Jamieson, A. R. Fausset and David Brown
110:4 The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order-- (Heb 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
109:4109:4: Երդուաւ Տէր եւ ո՛չ եւս զղջասցի, թէ դու ես քահանայ յաւիտեա՛ն ըստ կարգին Մելքիսեդեկի,
4 Երդուեց Տէրը եւ չի զղջայ, որ դու յաւիտենական քահանայ ես ըստ Մելքիսեդեկի կարգի:
4 Տէրը երդում ըրաւ ու պիտի չզղջայ.«Դուն յաւիտեան Մելքիսեդեկի կարգին պէս քահանայ ես»։
Երդուաւ Տէր եւ ոչ եւս զղջասցի, թէ` Դու ես քահանայ յաւիտեան ըստ կարգին Մելքիսեդեկի:

109:4: Երդուաւ Տէր եւ ո՛չ եւս զղջասցի, թէ դու ես քահանայ յաւիտեա՛ն ըստ կարգին Մելքիսեդեկի,
4 Երդուեց Տէրը եւ չի զղջայ, որ դու յաւիտենական քահանայ ես ըստ Մելքիսեդեկի կարգի:
4 Տէրը երդում ըրաւ ու պիտի չզղջայ.«Դուն յաւիտեան Մելքիսեդեկի կարգին պէս քահանայ ես»։
zohrab-1805▾ eastern-1994▾ western am▾
109:4109:4 Клялся Господь и не раскается: Ты священник вовек по чину Мелхиседека.
109:5 κύριος κυριος lord; master ἐκ εκ from; out of δεξιῶν δεξιος right σου σου of you; your συνέθλασεν συνθλαω dash to pieces ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him βασιλεῖς βασιλευς monarch; king
109:5 וַ wa וְ and יָּ֘שִׂ֤ימוּ yyˈāśˈîmû שׂים put עָלַ֣י ʕālˈay עַל upon רָ֭עָה ˈrāʕā רָעָה evil תַּ֣חַת tˈaḥaṯ תַּחַת under part טֹובָ֑ה ṭôvˈā טֹובָה what is good וְ֝ ˈw וְ and שִׂנְאָ֗ה śinʔˈā שִׂנְאָה hatred תַּ֣חַת tˈaḥaṯ תַּחַת under part אַהֲבָתִֽי׃ ʔahᵃvāṯˈî אֲהָבָה love
109:5. Dominus ad dexteram tuam percussit in die furoris sui regesThe Lord at thy right hand hath broken kings in the day of his wrath.
4. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek:

109:4 Клялся Господь и не раскается: Ты священник вовек по чину Мелхиседека.
109:5
κύριος κυριος lord; master
ἐκ εκ from; out of
δεξιῶν δεξιος right
σου σου of you; your
συνέθλασεν συνθλαω dash to pieces
ἐν εν in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
βασιλεῖς βασιλευς monarch; king
109:5
וַ wa וְ and
יָּ֘שִׂ֤ימוּ yyˈāśˈîmû שׂים put
עָלַ֣י ʕālˈay עַל upon
רָ֭עָה ˈrāʕā רָעָה evil
תַּ֣חַת tˈaḥaṯ תַּחַת under part
טֹובָ֑ה ṭôvˈā טֹובָה what is good
וְ֝ ˈw וְ and
שִׂנְאָ֗ה śinʔˈā שִׂנְאָה hatred
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אַהֲבָתִֽי׃ ʔahᵃvāṯˈî אֲהָבָה love
109:5. Dominus ad dexteram tuam percussit in die furoris sui reges
The Lord at thy right hand hath broken kings in the day of his wrath.
4. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Под "днем гнева" - разумеется всеобщий суд, когда все цари и народы увидят над собою проявление власти Сына Божия и о чем пространно говорят евангелисты (Мф XXV гл. XIII:49, 50; Лк VIII:27:-30).
Adam Clarke: Commentary on the Bible - 1831
110:5: The Lord at thy right hand - Here Venema thinks the Psalm speaks of David. As Jesus is at the right hand of God, so he will be at thy hand, giving thee all the support and comfort requisite.
Shall strike through kings - As he did in the case of Abraham, Genesis 14:1-16, (for to this there seems to be an allusion), where he smote four kings, and filled the pits with the dead bodies of their troops. That the allusion is to the above transaction seems the most probable because in the same chapter, where the defeat of the four kings is mentioned, we have the account of Melehizedek coming to meet Abraham, and receiving the tenth of the spoils.
Albert Barnes: Notes on the Bible - 1834
110:5: The Lord at thy right hand - See the notes at Psa 16:8.
Shall strike through kings - The Hebrew word here rendered "shall strike," - from מחץ mâ chats - means "to shake, to agitate"; and then, "to shake in pieces, to dash in pieces, to crush"; and here it has the sense of dashing in pieces, smiting, wounding, crushing. The "kings" referred to are the enemies of God and the Messiah, and the idea is that all would be subdued before him; that he would set up a universal dominion; that none would be able to stand before him; or, that he would reign over all the earth. The "language" is that which is derived from conquests in war; from the subjugation of enemies by force of arms. Compare the notes at Psa 2:9-12; and the notes at Isa 11:4.
In the day of his wrath - Psa 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:5: at thy: Psa 110:1, Psa 16:8; Mar 16:19; Act 2:34-36, Act 7:55, Act 7:56
strike: Psa 2:2-6, Psa 2:9-12, Psa 45:4, Psa 45:5, Psa 68:14, Psa 68:30, Psa 149:7-9; Zac 9:9, Zac 9:10, Zac 9:13-15; Rev 17:12-14, Rev 19:11-21, Rev 20:8, Rev 20:9
in the day: Psa 21:8, Psa 21:9; Eze 38:18, Eze 38:19; Rom 2:5; Rev 6:15-17, Rev 11:18
Carl Friedrich Keil and Franz Delitzsch
110:5
Just as in Ps 110:2 after Ps 110:1, so now here too after the divine utterance, the poet continues in a reflective strain. The Lord, says Ps 110:5, dashes in pieces kings at the right hand of this priest-king, in the day when His wrath is kindled (Ps 2:12, cf. Ps 21:10). אדני is rightly accented as subject. The fact that the victorious work of the person addressed is not his own work, but the work of Jahve on his behalf and through him, harmonizes with Ps 110:1. The sitting of the exalted one at the right hand of Jahve denotes his uniform participation in His high dignity and dominion. But in the fact that the Lord, standing at his right hand (cf. the counterpart in Ps 109:6), helps him to victory, that unchangeable relationship is shown in its historical working. The right hand of the exalted one is at the same time not inactive (see Num 24:17, cf. Num 24:8), and the Lord does not fail him when he is obliged to use his arm against his foes. The subject to ידין and to the two מחץ is the Lord as acting through him. "He shall judge among the peoples" is an eschatological hope, Ps 7:9; Ps 9:9; Ps 96:10, cf. 1Kings 2:10. What the result of this judgment of the peoples is, is stated by the neutrally used verb מלא with its accusative גויּות (cf. on the construction Ps 65:10; Deut 34:9): it there becomes full of corpses, there is there a multitude of corpses covering everything. This is the same thought as in Is 66:24, and wrought out in closely related connection in Rev_ 19:17; Rev_ 18:21. Like the first מחץ, the second (Ps 110:6) is also a perfect of the idea past. Accordingly ארץ רבּה seems to signify the earth or a country (cf. ארץ רחבה, Ex 3:8; Neh 9:35) broad and wide, like תּהום רבּה the great far-stretching deep. But it might also be understood the "land of Rabbah," as they say the "land of Jazer" (Num 32:1), the "country of Goshen" (Josh 10:41), and the like; therefore the land of the Ammonites, whose chief city is Rabbah. It is also questionable whether ראשׁ על־ארץ רבּה is to be taken like κεφαλὴν ὑπὲρ πάντα, Eph 1:22 (Hormann), or whether על־ארץ רבה belongs to מחץ as a designation of the battle-field. The parallels as to the word and the thing itself, Ps 68:22; Hab 3:13., speak for ראשׁ signifying not the chief, but the head; not, however, in a collective sense (lxx, Targum), but the head of the רשׁע κατ ̓ ἐξοχήν (vid., Is 11:4). If this is the case, and the construction ראשׁ על is accordingly to be given up, neither is it now to be rendered: He breaks in pieces a head upon the land of Rabbah, but upon a great (broad) land; in connection with which, however, this designation of the place of battle takes its rise from the fact that the head of the ruler over this great territory is intended, and the choice of the word may have been determined by an allusion to David's Ammonitish war. The subject of Ps 110:7 is now not that arch-fiend, as he who in the course of history renews his youth, that shall rise up again (as we explained it formerly), but he whom the Psalm, which is thus rounded off with unity of plan, celebrates. Ps 110:7 expresses the toil of his battle, and Ps 110:7 the reward of undertaking the toil. על־כּן is therefore equivalent to ἀντὶ τούτου. בּדּרך, however, although it might belong to מגּחל (of the brook by the wayside, Ps 83:10; Ps 106:7), is correctly drawn to ישׁתּה by the accentuation: he shall on his arduous way, the way of his mission (cf. Ps 102:24), be satisfied with a drink from the brook. He will stand still only for a short time to refresh himself, and in order then to fight afresh; he will unceasingly pursue his work of victory without giving himself any time for rest and sojourn, and therefore (as the reward for it) it shall come to pass that he may lift his head on high as victor; and this, understood in a christological sense, harmonizes essentially with Phil 2:8., Heb 12:2, Rev_ 5:9.
John Gill
110:5 The Lord at thy right hand,.... These words are either directed to Christ, at whose right hand the Lord was to help and assist him, Ps 16:8 or to the church, consisting of the Lord's willing people, at whose right hand he is to save them; is ready to help them, and is a present help to them in time of need, Ps 109:31 or rather to Jehovah the Father, at whose right hand the "Adonai", or Lord, even David's Lord, and every believer's Lord, is, as in Ps 110:1, and who is spoken of in all the following clauses; and to whom the things mentioned are ascribed, and so what immediately follows:
shall strike through kings in the day of his wrath; not only strike at them, and strike them; but strike them through, utterly destroy them. This is to be understood of the kings and princes that stood up and set themselves against him, Ps 2:2, which is interpreted of Herod and Pontius Pilate, Acts 4:26, who both died shameful deaths; as did another Herod, that set himself against the apostles and church of Christ, Acts 12:1, and also of Heathens, kings and emperors, who persecuted the Christians; as Diocletian, Maximilian, and others; who are represented as fleeing to rocks and mountains, to hide them from the Lamb, the great day of his wrath being come, Rev_ 6:15, and also of the antichristian kings, that shall be gathered together to the battle of the Lord God Almighty, and shall be overcome and slain by Christ, Rev_ 16:14 which will be a time of wrath, when the vials of God's wrath shall be poured out upon the antichristian kings and states; see Rev_ 16:1. And may also reach the last and general judgment; when kings, as well as others, shall stand before him, and receive their awful doom from him; and shall perish when his wrath is kindled against them, Ps 2:11.
John Wesley
110:5 The Lord - God the son; the Lord, who is at thy right - hand. Strike - Shall destroy all those kings who are obstinate enemies to him.
Robert Jamieson, A. R. Fausset and David Brown
110:5 at thy right hand--as Ps 109:31, upholding and aiding, which is not inconsistent with Ps 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.
strike through--smite or crush.
kings--not common men, but their rulers, and so all under them (Ps 2:2, Ps 2:10).
109:5109:5: եւ Տէր ընդ աջմէ քումմէ։ Խորտակեսցէ՛ յաւուր բարկութեան զթագաւորս.
5 Եւ Տէրը, որ քո աջ կողմում է, բարկութեան օրը կը կործանի թագաւորներին:
5 Տէրը քու աջ կողմդ է, Անիկա իր բարկութեան օրը թագաւորներ պիտի ջարդէ։
Եւ Տէր ընդ աջմէ քումմէ, խորտակեսցէ յաւուր [667]բարկութեան զթագաւորս:

109:5: եւ Տէր ընդ աջմէ քումմէ։ Խորտակեսցէ՛ յաւուր բարկութեան զթագաւորս.
5 Եւ Տէրը, որ քո աջ կողմում է, բարկութեան օրը կը կործանի թագաւորներին:
5 Տէրը քու աջ կողմդ է, Անիկա իր բարկութեան օրը թագաւորներ պիտի ջարդէ։
zohrab-1805▾ eastern-1994▾ western am▾
109:5109:5 Господь одесную Тебя. Он в день гнева Своего поразит царей;
109:6 κρινεῖ κρινω judge; decide ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste πληρώσει πληροω fulfill; fill πτώματα πτωμα corpse συνθλάσει συνθλαω dash to pieces κεφαλὰς κεφαλη head; top ἐπὶ επι in; on γῆς γη earth; land πολλῶν πολυς much; many
109:6 הַפְקֵ֣ד hafqˈēḏ פקד miss עָלָ֣יו ʕālˈāʸw עַל upon רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ֝ ˈw וְ and שָׂטָ֗ן śāṭˈān שָׂטָן adversary יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon יְמִינֹֽו׃ yᵊmînˈô יָמִין right-hand side
109:6. iudicabit in gentibus implebit valles percutiet caput in terra multaHe shall judge among nations, he shall fill ruins: he shall crush the heads in the land of many.
5. The Lord at thy right hand shall strike through kings in the day of his wrath.
The Lord at thy right hand shall strike through kings in the day of his wrath:

109:5 Господь одесную Тебя. Он в день гнева Своего поразит царей;
109:6
κρινεῖ κρινω judge; decide
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
πληρώσει πληροω fulfill; fill
πτώματα πτωμα corpse
συνθλάσει συνθλαω dash to pieces
κεφαλὰς κεφαλη head; top
ἐπὶ επι in; on
γῆς γη earth; land
πολλῶν πολυς much; many
109:6
הַפְקֵ֣ד hafqˈēḏ פקד miss
עָלָ֣יו ʕālˈāʸw עַל upon
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וְ֝ ˈw וְ and
שָׂטָ֗ן śāṭˈān שָׂטָן adversary
יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
יְמִינֹֽו׃ yᵊmînˈô יָמִין right-hand side
109:6. iudicabit in gentibus implebit valles percutiet caput in terra multa
He shall judge among nations, he shall fill ruins: he shall crush the heads in the land of many.
5. The Lord at thy right hand shall strike through kings in the day of his wrath.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 The Lord at thy right hand shall strike through kings in the day of his wrath. 6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. 7 He shall drink of the brook in the way: therefore shall he lift up the head.
Here we have our great Redeemer,
I. Conquering his enemies (v. 5, 6) in order to the making of them his footstool, v. 1. Our Lord Jesus will certainly bring to nought all the opposition made to his kingdom, and bring to ruin all those who make that opposition and persist in it. He will be too hard for those, whoever they may be, that fight against him, against his subjects and the interest of his kingdom among men, either by persecutions or by perverse disputings. Observe here,
1. The conqueror: The Lord--Adonai, the Lord Jesus, he to whom all judgment is committed, he shall make his own part good against his enemies. The Lord at thy right hand, O church! so some; that is, the Lord that is nigh unto his people, and a very present help to them, that is at their right hand, to strengthen and succour them, shall appear for them against his and their enemies. See Ps. cix. 31. He shall stand at the right hand of the poor, Ps. xvi. 8. Some observe that when Christ is said to do his work at the right hand of his church it intimates that, if we would have Christ to appear for us, we must bestir ourselves, 2 Sam. v. 24. Or, rather, At thy right hand, O God! referring to v. 1, in the dignity and dominion to which he is advanced. Note, Christ's sitting at the right hand of God speaks as much terror to his enemies as happiness to his people.
2. The time fixed for this victory: In the day of his wrath, that is, the time appointed for it, when the measure of their iniquities is full and they are ripe for ruin. When the day of his patience has expired, when the day of his wrath comes. Note, (1.) Christ has wrath of his own, as well as grace. It concerns us to kiss the Son, for he can be angry (Ps. ii. 12) and we read of the wrath of the Lamb, Rev. vi. 16. (2.) There is a day of wrath set, a year of recompences for the controversy of Zion, the year of the redeemed. The time is set for the destruction of particular enemies, and when that time shall come it shall be done, how unlikely soever it may seem; but the great day of his wrath will be at the end of time, Rev. vi. 17.
3. The extent of this victory. (1.) It shall reach very high: He shall strike through kings. The greatest of men, that set themselves against Christ, shall be made to fall before him. Though they be kings of the earth, and rulers, accustomed to carry their point, they cannot carry it against Christ, they do but make themselves ridiculous by the attempt, Ps. ii. 2-5. Be their power among men ever so despotic, Christ will call them to an account; be their strength ever so great, their policies ever so deep, Christ will be too hard for them, and wherein they deal proudly he will be above them. Satan is the prince of this world, Death the king of terrors, and we read of kings that make war with the Lamb; but they shall all be brought down and broken. (2.) It shall reach very far. The trophies of Christ's victories will be set up among the heathen, and in many countries, wherever any of his enemies are, not his eye only, but his hand, shall find them out (Ps. xxi. 8) and his wrath shall follow them. He will plead with all nations, Joel iii. 2.
4. The equity of this victory: He shall judge among them. It is not a military execution, which is done in fury, but a judicial one. Before he condemns and slays, he will judge; he will make it appear that they have brought this ruin upon themselves, and have themselves rolled the stone which returns upon them, that he may be justified when he speaks and the heavens may declare his righteousness. See Rev. xix. 1, 2.
5. The effect of this victory; it shall be the complete and utter ruin of all his enemies. He shall strike them through, for he strikes home and gives an incurable wound: He shall wound the heads, which seems to refer to the first promise of the Messiah (Gen. iii. 15), that he should bruise the serpent's head. He shall wound the head of his enemies, Ps. lxviii. 21. Some read it, He shall wound him that is the head over many countries, either Satan or Antichrist, whom the Lord shall consume with the breath of his mouth. He shall make such destruction of his enemies that he shall fill the places with the dead bodies. The slain of the Lord shall be many. See Isa. xxxiv. 3, &c.; Ezek. xxxix. 12, 14; Rev. xiv. 20; xix. 17, 18. The filling of the valleys (for so some read it) with dead bodies, perhaps denotes the filling of hell (which is sometimes compared to the valley of Hinnom, Isa. xxx. 33; Jer. vii. 32) with damned souls, for that will be the portion of those that persist in their enmity to Christ.
II. We have here the Redeemer saving his friends and comforting them (v. 7); for their benefit, 1. He shall be humbled: He shall drink of the brook in the way, that bitter cup which the Father put into his hand. He shall be so abased and impoverished, and withal so intent upon his work, that he shall drink puddle-water out of the lakes in the highway; so some. The wrath of God, running in the channel of the curse of the law, was the brook in the way, in the way of his undertaking, which must go through, or which ran in the way of our salvation and obstructed it, which lay between us and heaven. Christ drank of this brook when he was made a curse for us, and therefore, when he entered upon his suffering, he went over the brook Kidron, John xviii. 1. He drank deeply of this black brook (so Kidron signifies), this bloody brook, so drank of the brook in the way as to take it out of the way of our redemption and salvation. 2. He shall be exalted: Therefore shall he lift up the head. When he died he bowed the head (John xix. 30), but he soon lifted up the head by his own power in his resurrection. He lifted up the head as a conqueror, yea, more than a conqueror. This denotes not only his exaltation, but his exultation; not only his elevation, but his triumph in it. Col. ii. 15, Having spoiled principalities and powers, he made a show of them. David spoke as a type of him in this (Ps. xxvii. 6), Now shall my head be lifted up above my enemies. His exaltation was the reward of his humiliation; because he humbled himself, therefore God also highly exalted him, Phil. ii. 9. Because he drank of the brook in the way therefore he lifted up his own head, and so lifted up the heads of all his faithful followers, who, if they suffer with him, shall also reign with him.
Adam Clarke: Commentary on the Bible - 1831
110:6: He shall judge among the heathen - David shall greatly extend his dominion, and rule over the Idumeans, Moabites, Philistines, etc.
He shall fill - with the dead bodies - He shall fill pits - make heaps of slain; there shall be an immense slaughter among his enemies.
He shall wound the heads - He shall so bring down the power of all the neighboring kings, as to cause them to acknowledge him as their lord, and pay him tribute.
Albert Barnes: Notes on the Bible - 1834
110:6: He shall judge among the heathen - Among the "nations." That is, he shall set up a kingdom, or shall rule over the nations of the earth. He shall come to execute judgment and justice, and shall apportion to people what is due to them. See the notes at Isa 11:3-5.
He shall fill the places with the dead bodies - He shall make a great slaughter - indicative of conquest, and of the subjugation of the world to himself. It would be "as if" the bodies of the slain in battle strewed the ground, or filled the valleys of the earth.
He shall wound the heads - The same word is used here that occurs in the pRev_ious verse, and that is there rendered "shall strike." It is the language of "conquest," as if the world was to be subdued to himself by war.
Over many countries - Margin, "great." Over vast and extensive regions, carrying his conquests into distant lands. This will be fulfilled only when all the earth shall be subject to the reign of the Messiah. Co1 15:24-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:6: judge: Sa1 2:10; Isa 2:4, Isa 11:3, Isa 42:1, Isa 42:4, Isa 51:5; Joe 3:12-16; Mic 4:3; Joh 5:22; Rev 19:11
fill: Isa 34:2-8, Isa 43:2-4, Isa 66:16, Isa 66:17; Eze 38:21, Eze 38:22, Eze 39:4, Eze 39:11-20; Rev 14:20
wound: Psa 68:21; Gen 3:15; Hab 3:13
many: or, great
Geneva 1599
110:6 He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the (e) heads over many countries.
(e) No power will be able to resist him.
John Gill
110:6 He shall judge among the Heathen,.... Either rule among the Gentiles, making them through his Gospel obedient by word and deed, and so reigning in their hearts by his Spirit and grace; and, by making many converts among them, enlarge his dominion from sea to sea, and from the river to the ends of the earth: or inflict judgments on the Heathen; that is, the Papists, as they are called. These are the Gentiles to whom the outward court is given; the nations that will be angry when the time of his wrath, and to judge the dead, is come; and whom Christ will break in pieces with his iron rod; and are the Heathen that shall perish out of his land, when he is King over all the earth, Rev_ 11:2.
He shall fill the places with the dead bodies: the Targum adds,
"of the ungodly that are slain;''
namely, at the battle of Armageddon; when the fowls of the air shall be called to eat the flesh of kings, captains, and mighty men; of horses and their riders; of all men, bond and free, great and small, Rev_ 19:17.
He shall wound the heads over many countries; that is, kings over many countries; as the Targum explains it: it is to be read in the singular number, "he shall wound the heads over a large country" (c); him who is the head over a large country; meaning either Satan, the god of this world, the wicked one, under whom the world lies; and who has deceived the inhabitants of the earth, and rules them at his pleasure; him Christ has wounded and bruised, even his head; destroyed him and all his power, policy, schemes, and works, agreeably to the first hint concerning him, Gen 3:15 or else antichrist, who is head over a large country, or many countries; the whore that sits on many waters, which are people, nations, and tongues, and reigns over the kings of the earth; who has seven heads and ten horns; one of whose heads has been wounded already, of which it has been curing again; but ere long this beast will receive such a wound from Christ, as that he will never recover of it; when he shall consume him with the breath of his mouth, and the brightness of his coming; see Rev_ 17:2, Th2 2:8. Musculus renders it, "the head of the country of Rabbah": and refers it to David's conquest of the king of the Ammonites, whose head city was Rabbah, 1Chron 20:1.
(c) "caput super terram multam", Pagninus, Montanus; "vel amplam", Piscator, Coceius; so Gejerus & Michaelis.
John Wesley
110:6 Judge - Condemn and punish them. The places - Or, the place of battle. Dead bodies - Of his enemies. Heads - All those princes who oppose him. But this and the like passages are not to be understood grossly, but spiritually, according to the nature of Christ's kingdom.
Robert Jamieson, A. R. Fausset and David Brown
110:6 The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue
the head--or (as used collectively for "many") "the heads," over many lands.
wound--literally, "smite," or "crush" (compare Ps 110:5).
109:6109:6: դատի զհեթանոսս եւ բազում առնէ զհարուածս, եւ խորտակեսցէ զգլուխս բազմաց յերկրի[7491]։ [7491] Ոսկան.Դատեսցէ զհեթանոսս եւ բազում արասցէ զհարուածս։ Ոմանք.Զգլուխ բազմաց յերկրէ։
6 Կը դատի հեթանոսներին ու կը բազմացնի իր հարուածները, եւ շատերի գլուխը կը ջախջախի երկրի վրայ:
6 Անիկա հեթանոսներուն մէջ դատաստան պիտի ընէ, Մեռելներով պիտի լեցնէ, Շատ երկիրներու վրայ գլուխ եղողները պիտի ջարդէ։
Դատի զհեթանոսս եւ բազում առնէ զհարուածս, եւ խորտակեսցէ զգլուխս բազմաց յերկրի:

109:6: դատի զհեթանոսս եւ բազում առնէ զհարուածս, եւ խորտակեսցէ զգլուխս բազմաց յերկրի[7491]։
[7491] Ոսկան.Դատեսցէ զհեթանոսս եւ բազում արասցէ զհարուածս։ Ոմանք.Զգլուխ բազմաց յերկրէ։
6 Կը դատի հեթանոսներին ու կը բազմացնի իր հարուածները, եւ շատերի գլուխը կը ջախջախի երկրի վրայ:
6 Անիկա հեթանոսներուն մէջ դատաստան պիտի ընէ, Մեռելներով պիտի լեցնէ, Շատ երկիրներու վրայ գլուխ եղողները պիտի ջարդէ։
zohrab-1805▾ eastern-1994▾ western am▾
109:6109:6 совершит суд над народами, наполнит {землю} трупами, сокрушит голову в земле обширной.
109:7 ἐκ εκ from; out of χειμάρρου χειμαρρους in ὁδῷ οδος way; journey πίεται πινω drink διὰ δια through; because of τοῦτο ουτος this; he ὑψώσει υψοω elevate; lift up κεφαλήν κεφαλη head; top
109:7 בְּ֭ ˈbᵊ בְּ in הִשָּׁ֣פְטֹו hiššˈāfᵊṭô שׁפט judge יֵצֵ֣א yēṣˈē יצא go out רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וּ֝ ˈû וְ and תְפִלָּתֹ֗ו ṯᵊfillāṯˈô תְּפִלָּה prayer תִּהְיֶ֥ה tihyˌeh היה be לַֽ lˈa לְ to חֲטָאָֽה׃ ḥᵃṭāʔˈā חֲטָאָה sin
109:7. de torrente in via bibet propterea exaltabit caputHe shall drink of the torrent in the way: therefore shall he lift up the head.
6. He shall judge among the nations, he shall fill with dead bodies; he shall strike through the head in many countries.
He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the heads over many countries:

109:6 совершит суд над народами, наполнит {землю} трупами, сокрушит голову в земле обширной.
109:7
ἐκ εκ from; out of
χειμάρρου χειμαρρους in
ὁδῷ οδος way; journey
πίεται πινω drink
διὰ δια through; because of
τοῦτο ουτος this; he
ὑψώσει υψοω elevate; lift up
κεφαλήν κεφαλη head; top
109:7
בְּ֭ ˈbᵊ בְּ in
הִשָּׁ֣פְטֹו hiššˈāfᵊṭô שׁפט judge
יֵצֵ֣א yēṣˈē יצא go out
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וּ֝ ˈû וְ and
תְפִלָּתֹ֗ו ṯᵊfillāṯˈô תְּפִלָּה prayer
תִּהְיֶ֥ה tihyˌeh היה be
לַֽ lˈa לְ to
חֲטָאָֽה׃ ḥᵃṭāʔˈā חֲטָאָה sin
109:7. de torrente in via bibet propterea exaltabit caput
He shall drink of the torrent in the way: therefore shall he lift up the head.
6. He shall judge among the nations, he shall fill with dead bodies; he shall strike through the head in many countries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Из потока на пути будет пить". "Путь" - деятельность; пить на пути от потока - подкрепляться в деятельности для достижения цели своего служения. Можно понимать и как указание на страдания Христа, потому что и Он Сам в Гефсиманском саду молился к Отцу: "аще возможно, да мимоидет чаша сия", разумея под чашей предстоящие Ему страдания. - "Сего ради вознесет главу" (слав.) - или как естественное следствие подкрепления, когда силы прибывают и одерживается потому победа, или - как противоположение (при втором понимании): за то, что Он перенесет страдания, Господь "вознесет Его", даст Ему победу, возвысит над всем миром и народами. То и другое понимание данного места нашло точное осуществление в деятельности Мессии - Христа: Он неуклонно осуществлял Свое назначение, получая подкрепление от Отца (голос с неба: "прославил и еще прославлю" Ин 12: гл.), явление Ему при преображении Моисея и Илии, или Ангела в Гефсиманском саду; за свое униженное служение на земле и позорную смерть удостоен славы - сидения с Богом на престоле, распространения Его учения и впоследствии суда над всем миром.
Adam Clarke: Commentary on the Bible - 1831
110:7: He shall drink of the brook in the way - He shall have sore travail, and but little ease and refreshment: but he shall still go on from conquering to conquer.
Therefore shall he lift up the head - Or his head. He shall succeed in all his enterprises, and at last be peaceably settled in his ample dominions.
But these verses, as well as the former, may be applied to our Lord. The fifth verse may be an address to Jehovah: Adonai at thy right hand, O Jehovah, shall smite kings - bring down all powers hostile to his empire, in the day of his wrath - when, after having borne long, he arises and shakes terribly the rulers of the earth.
Psa 110:6 He shall judge, give laws, among the heathen - send his Gospel to the whole Gentile world. He shall fill the field of battle with the dead bodies of the slain, who had resisted his empire, and would not have him to reign over them.
He shall wound the heads over many countries - This must be spoken against some person possessing a very extensive sway. Perhaps Antichrist is meant; he who has so many countries under his spiritual domination. Christ shall destroy every person, and every thing, which opposes the universal spread of his own empire. He will be a King, as well as a Priest for ever.
Psa 110:7 He shall drink of the brook - he shall suffer sorely, and even die in the struggle: but in that death his enemies shall all perish; and he shall lift up the head - he shall rise again from the dead, possessing all power in heaven and earth, ascend to the throne of glory, and reign till time shall be no more. He must suffer and die, in order to have the triumphs already mentioned.
While all have acknowledged that this Psalm is of the utmost importance, and that it speaks of Christ's priesthood and victories, it is amazing how various the interpretations are which are given of different passages. I have endeavored to give the general sense in the preceding notes, and to explain all the particular expressions that have been thought most difficult: and by giving the various readings from the MSS., have left it to the learned reader to make farther improvements.
It has, however, long appeared to me that there is a key by which all the difficulties in the Psalm may be unlocked. As this has not been suggested by any other, as far as I know, I shall without apology lay it before the reader: -
The hundred and tenth Psalm is a War Song, and every phrase and term in it is Military.
1. In the first place may be considered here the proclamation of the Divine purpose relative to the sacerdotal, prophetic, and regal offices of the Lord Jesus Christ: "Jehovah said unto my Lord, Sit Thou on My Right Hand."
2. A grievous battle, and consequent victory over the enemy, foretold: I Will Make Thine Enemies the Footstool to Thy Feet, Psa 110:1.
3. The ensign displayed: "The Lord Shall Send Forth the Rod of Thy Strength; the pole on which the banner shall be displayed, at the head of his strength - his numerous and powerful forces.
4. The inscription, device, or motto on this ensign: "Rule Thou in the Midst of Thine Enemies," Psa 110:2.
5. The muster of the troops. A host of bold spirited volunteers; not mercenaries, neither kidnapped nor impressed; but עם נדבות am nedaboth, a volunteer people; high-born, loyal subjects; veteran soldiers; every man bringing gifts to his General and King.
6. The regimentals or uniform in which they shall appear: "The Beauties of Holiness; הדרי קדש hadrey kodesh, the splendid garments of holiness. The apparel showing the richness of the King, and the worth and order of the soldiers; every man being determined to do his duty, and feeling assured of conquest. The Lacedaemonian soldiers were clothed in scarlet; and never went to battle without crowns and garlands upon their heads, being always sure of victory. Potter's Ant., vol. ii., p. 55.
7. The number of the troops: They Shall Be As the Drops of Dew at Break of Day: - innumerable; and this shall be in consequence ילדתך yalduthecha, of thy nativity-the manifestation of Jesus. Thou shalt be born unto men; They shall be born of thy Spirit, Psa 110:3.
8. The title of the commander: "Thou Art a Priest," כהן cohen, a Priest and a Prince. So was Agamemnon in Homer, and Aeneas in Virgil. Both were princes; both were priests and both were heroes.
9. The perpetuity of this office: "For Ever;" לעולם Ieolam, for futurity - for all time - till the earth and the heavens are no more.
10. The resolution of setting up such a Priest and lying, and levying such an army: According to the Order of Melchizedek. The Commander, muster, and establishment of the corps shall be according to the plan of that ancient king and priest; or, translating the words literally, על דברתי מלכי צדק al dabarti malki tsedek, all shall be executed as I have spoken to my righteous king; I have sworn, and will not change my purpose. All my purposes shall be fulfilled. This speaking may refer to the purpose, Psa 110:1, confirmed by an oath, Psa 110:4.
11. Victory gained: Adonai at Thy Right Hand Hath Transfixed (מחץ machats) Kings in the Day of His Wrath, i.e., of battle and victory. Jesus, the Almighty King and Conqueror, fights and gains his battles, while sitting at the right hand of the Majesty on high, Psa 110:5.
12. Judgment instituted and executed: "He Shall Judge Among the Heathen," בגים baggoyim, among the nations. He shall bring forth, judge, and condemn his enemies; and he shall fill pits with the bodies of executed criminals, Psa 110:6.
13. False religion, supporting itself by the secular arm under the name of true religion, shall be destroyed. מחץ ראש על ארץ רבה machats rosh al erets rabbah; "He smites the head that is over an extensive land" or country. The priesthood that is not according to the order of Melchizedek shall be destroyed; and all government that is not according to him who is the eternal King and Priest, shall be brought down and annihilated. Who is this great Head? this usurping power? this antichristian authority? Let the Italian archbishop answer, Psa 110:6.
14. Refreshment and rest, the fruits of the victories which have been gained: "He Shall Drink of the Brook in the Way; Therefore, Shall He Lift Up the Head." He and his victorious army, having defeated and pursued his enemies, and being spent with fatigue and thirst, are refreshed by drinking from a rivulet providentially met with in the way. But the rout being now complete and final,
15. The emperor is proclaimed and triumphs: God lifts up the Head, - ראש rosh, the Chief, the Captain; as the word often means. Jesus, the Captain of our salvation, has a complete triumph; eternal peace and tranquillity are established. The Messiah is all in all - the last enemy, Death, is destroyed. Jesus, having overcome, has sat down with the Father upon his throne; and his soldiers, having also overcome through the blood of the Lamb, seated with him on the same throne, are for ever with the Lord. They see him as he is; and eternally contemplate and enjoy his glory: -
"Far from a world of grief and sin,
With God eternally shut in."
Hallelujah! The Lord God Omnipotent reigneth! Amen, Amen.
Albert Barnes: Notes on the Bible - 1834
110:7: He shall drink of the brook in the way - The design here seems to be to represent the Messiah as a victorious king and conqueror pursuing his enemies. In the pRev_ious verse the psalmist had represented him under the image of one engaged in battle, and slaying his enemies with a great slaughter. He here represents him as pursuing those who should escape from the battle, and as pursuing them without fainting or exhaustion. He is like one who finds abundant springs and streams of water in his journeyings; who refreshes himself at those fountains and streams; who, therefore, is not faint and weary. He pursues his foes vigorously and with success.
Therefore shall he lift up the head - Therefore shall he triumph, or be successful. The head falls when we are faint and exhausted, when we are disappointed and are ashamed, when we are conscious of guilt. It is lifted up in conscious rectitude, in success and triumph, in the exuberance of hope. The idea here is, that the Messiah would be triumphant. He would achieve the victory over all his foes; he would pursue, without exhaustion, his flying enemies, and he would return from the conquest joyous, exulting, triumphant. All this is under the image of a victorious hero; all this will be accomplished in the conquest of the world by the Gospel; in the subduing of the foes of God; in the final scene when the Redeemer shall deliver up the kingdom to God. Co1 15:24-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
110:7: He shall: Psa 102:9; Jdg 7:5, Jdg 7:6; Job 21:20; Isa 53:12; Jer 23:15; Mat 20:22, Mat 26:42; Joh 18:11
therefore: Isa 53:11, Isa 53:12; Luk 24:26; Phi 2:7-11; Heb 2:9, Heb 2:10; Pe1 1:11
lift: Psa 3:3, Psa 27:6; Jer 52:31
Geneva 1599
110:7 He shall (f) drink of the brook in the way: therefore shall he lift up the head.
(f) Under this comparison of a captain that is so eager to destroy his enemies that he will not scarce drink by the way, he shows how God will destroy his enemies.
John Gill
110:7 He shall drink of the brook in the way,.... This some understand of the sufferings of Christ, compared to a brook, a flow of waters, because of the abundance of them, as in Ps 69:1, his partaking of which is sometimes expressed by drinking, Mt 20:22 and this was in the way of working out the salvation of his people, and in his own way to glory, Lk 24:26. If this is the sense, there may be some allusion to the black brook Kidron; over which David, the type of Christ, passed when in distress; and over which Christ himself went into the garden, where his sorrows began, 2Kings 15:23, but seeing this clause stands surrounded with others, which only speak of his victories, triumph, and exaltation, it seems to require a sense agreeable to them; wherefore those interpreters seem nearer to the truth of the text, who explain it of Christ's victory over all enemies, sin, Satan, the world, and death; and illustrate it by the passage in Num 23:24, "he shall drink of the blood of the slain"; with which compare Is 63:1. Others think the allusion is to the eagerness of a general pursuing a routed army, and pushing on his conquest; who, though almost choked with thirst, yet will not stop to refresh himself; but meeting with a brook or rivulet of water by the way, takes a draught of it, and hastens his pursuit of the enemy: and so this is expressive of, the eagerness of Christ to finish the great work of man's salvation, and the conquest of all his and their enemies; see Lk 2:49. But I think the clause is rather expressive of the solace, joy, and comfort, which Christ, as man, has in the presence of God, and at his right hand, having finished the work of our salvation; then he drank to his refreshment of the river of divine pleasure, when God showed him the path of life, and raised him from the dead, and gave him glory, and introduced him into his presence; where are fulness of joy, and pleasures for evermore, Ps 16:11.
Therefore shall he lift up the head; as he did at his resurrection; he bowed it when he died, he lifted it up when he rose again, and so when he ascended on high to his God and Father; when he took his place at his right hand; where his head is lifted up above his enemies, and where he is exalted above angels, principalities, and powers, and where he must reign till all enemies are put under his feet. Or, "so shall he lift up his head", as Noldius (d) renders it; not that his sufferings, which he understands by "drinking out of the brook", were the cause of his exaltation, but the consequent of it: these two, Christ's humiliation and exaltation, though they are sometimes joined together, yet not as cause and effect, but as the antecedent and consequent; Christ having finished what, according to the divine order was to be finished, glory followed by the same order: and so the words thus taken respect not the cause, but the constitution of things, according to that writer.
(d) Concord. Ebr. Part. p. 727. No. 1941.
John Wesley
110:7 Drink - He shall have a large portion of afflictions, while he is in the way or course of his life, before he comes to that honour of sitting at his father's right - hand. Waters in scripture frequently signify sufferings. To drink of them, signifies to feel or bear them. Therefore - He shall be exalted to great glory and felicity.
Robert Jamieson, A. R. Fausset and David Brown
110:7 As a conqueror, "faint, yet pursuing" [Judg 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.
109:7109:7: Զուխս ՚ի ճանապարհի արբուսցէ. վասն այնորիկ եւ բա՛րձր արասցէ զգլուխս[7492]։ Տունք. զ̃։ Գոբղայս. խը̃։[7492] Ոմանք.Զուխից ՚ի ճանապարհի արբուսցէ. վասն այսորիկ։ Ուր Ոսկան.արբցէ։
7 Ճանապարհին նա կը խմեցնի հեղեղատի ջրերից, եւ դրա համար էլ գլուխները վեր կը պահի:
7 Ճամբուն մէջ գետէն պիտի խմէ. Անոր համար գլուխ պիտի բարձրացնէ։
Զուխս ի ճանապարհի [668]արբուսցէ, վասն այնորիկ եւ բարձր արասցէ զգլուխս:

109:7: Զուխս ՚ի ճանապարհի արբուսցէ. վասն այնորիկ եւ բա՛րձր արասցէ զգլուխս[7492]։ Տունք. զ̃։ Գոբղայս. խը̃։
[7492] Ոմանք.Զուխից ՚ի ճանապարհի արբուսցէ. վասն այսորիկ։ Ուր Ոսկան.արբցէ։
7 Ճանապարհին նա կը խմեցնի հեղեղատի ջրերից, եւ դրա համար էլ գլուխները վեր կը պահի:
7 Ճամբուն մէջ գետէն պիտի խմէ. Անոր համար գլուխ պիտի բարձրացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
109:7109:7 Из потока на пути будет пить, и потому вознесет главу.
109:8 יִֽהְיֽוּ־ yˈihyˈû- היה be יָמָ֥יו yāmˌāʸw יֹום day מְעַטִּ֑ים mᵊʕaṭṭˈîm מְעַט little פְּ֝קֻדָּתֹ֗ו ˈpᵊquddāṯˈô פְּקֻדָּה commission יִקַּ֥ח yiqqˌaḥ לקח take אַחֵֽר׃ ʔaḥˈēr אַחֵר other
7. He shall drink of the brook in the way: therefore shall he lift up the head.
He shall drink of the brook in the way: therefore shall he lift up the head:

109:7 Из потока на пути будет пить, и потому вознесет главу.
109:8
יִֽהְיֽוּ־ yˈihyˈû- היה be
יָמָ֥יו yāmˌāʸw יֹום day
מְעַטִּ֑ים mᵊʕaṭṭˈîm מְעַט little
פְּ֝קֻדָּתֹ֗ו ˈpᵊquddāṯˈô פְּקֻדָּה commission
יִקַּ֥ח yiqqˌaḥ לקח take
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
7. He shall drink of the brook in the way: therefore shall he lift up the head.
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