Psa 93:2 | KD | STEP | The sense of מלך (with ā beside Zinnor or Sarka as in ; beside Dechî ) is historical, and it stands in the middle between the present מלך ה and the future מלך :ה Jahve has entered upon the kingship and now reigns Jahve’s rule heretofore, since He has given up the use of His omnipotence, has been self-abasement and self-renunciation: how, however, He shows Himself in all His majesty, which rises aloft above everything; He has put this on like a garment; He is King, and now too shows Himself to the world in the royal robe. The first לבשׁ has Olewejored ; then the accentuation takes לבשׁ ה together by means of Dechî , and עז התאזּר together by means of Athnach . עז, as in , points to the enemies; what is so named is God’s invincibly triumphant omnipotence. This He has put on ( ), with this He has girded Himself - a military word ( ): Jahve makes war against everything in antagonism to Himself, and casts it to the ground with the weapons of His wrathful judgments. We find a further and fuller description of this עז התאזר in ; Isa 63:1., cf. Dan 7:9. That which cannot fail to take place in connection with the coming of this accession of Jahve to the kingdom is introduced with אף. The world, as being the place of the kingdom of Jahve, shall stand without tottering in opposition to all hostile powers ( ). Hitherto hostility towards God and its principal bulwark, the kingdom of the world, have disturbed the equilibrium and threatened all God-appointed relationships with dissolution; Jahve’s interposition, however, when He finally brings into effect all the abundant might of His royal government, will secure immoveableness to the shaken earth (cf. ). His throne stands, exalted above all commotion, מאז; it reaches back into the most distant past. Jahve is מעולם; His being loses itself in the immemorial and the immeasurable. The throne and nature of Jahve are not incipient in time, and therefore too are not perishable; but as without beginning, so also they are endless, infinite in duration.

‏ Psalms 93:2

The sense of מלך (with ā beside Zinnor or Sarka as in Psa 97:1; Psa 99:1 beside Dechî) ^{▼▼It is well known that his pausal form of the 3rd masc. praet. occurs in connection with Zakeph; but it is also found with Rebia in Psa 112:10 (the reading וכעס), Lev 6:2 (גּזל), Jos 10:13 (עמד), Lam 2:17 (זמם; but not in Deu 19:19; Zec 1:6, which passages Kimchi counts up with them in his grammar Michlol); with Tarcha in Isa 14:27 (יעץ), Hos 6:1 (טרף), Amo 3:8 (שׁאג); with Teb|=r in Lev 5:18 (שׁגג); and even with Munach in 1Sa 7:17 (שׁפט), and according to Abulwalîd with Mercha in 1Ki 11:2 (דּבק).)} is historical, and it stands in the middle between the present מלך ה and the future מלך :ה Jahve has entered upon the kingship and now reigns Jahve’s rule heretofore, since He has given up the use of His omnipotence, has been self-abasement and self-renunciation: how, however, He shows Himself in all His majesty, which rises aloft above everything; He has put this on like a garment; He is King, and now too shows Himself to the world in the royal robe. The first לבשׁ has Olewejored; then the accentuation takes לבשׁ ה together by means of Dechî, and עז התאזּר together by means of Athnach. עז, as in Psa 29:1-11, points to the enemies; what is so named is God’s invincibly triumphant omnipotence. This He has put on (Isa 51:9), with this He has girded Himself - a military word (Isa 8:9): Jahve makes war against everything in antagonism to Himself, and casts it to the ground with the weapons of His wrathful judgments. We find a further and fuller description of this עז התאזר in Isa 59:17; Isa 63:1., cf. Dan 7:9. ^{▼▼These passages, together with Psa 93:1; Psa 104:1, are cited in Cant. Rabba 26 b (cf. Debarim Rabba 29 d), where it is said that the Holy One calls Israel כלה (bride) ten times in the Scriptures, and that Israel on the other hand ten times assigns kingly judicial robes to Him.}

That which cannot fail to take place in connection with the coming of this accession of Jahve to the kingdom is introduced with אף. The world, as being the place of the kingdom of Jahve, shall stand without tottering in opposition to all hostile powers (Psa 96:10). Hitherto hostility towards God and its principal bulwark, the kingdom of the world, have disturbed the equilibrium and threatened all God-appointed relationships with dissolution; Jahve’s interposition, however, when He finally brings into effect all the abundant might of His royal government, will secure immoveableness to the shaken earth (cf. Psa 75:4). His throne stands, exalted above all commotion, מאז; it reaches back into the most distant past. Jahve is מעולם; His being loses itself in the immemorial and the immeasurable. The throne and nature of Jahve are not incipient in time, and therefore too are not perishable; but as without beginning, so also they are endless, infinite in duration.