▼tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

▼tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

▼tc The MT reads עֵזֶר (ʿezer, “help, strength”), thus “I have placed help on a warrior,” which might effectively mean “I have strengthened a warrior.” The BHS note suggests reading נֵזֶר (nezer, “crown”), similar to the sentiment of anointing in the next verse. HALOT suggests reading עֹזֶר (ʿozer, “hero”) based on an Ugaritic cognate which means “young man, hero, warrior” (HALOT 811 s.v. II עזר). Craigie treats it similarly, taking עזר as “lad/boy/stripling,” parallel to “young man” in the next line, and seeing either David and Saul or David and Goliath as the historical referent (P. C. Craigie, Psalms [WBC], 19:410).

▼tn Or perhaps “a chosen one.”

▼tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

▼tn Heb “with whom my hand will be firm.”

▼tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

▼tn The translation understands the Hiphil of נָשַׁא (nashaʾ) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yissaʾ), a Qal imperfect from נָאַשׂ (naʾas, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

▼tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).

▼tn Heb “and my faithfulness and my loyal love [will be] with him.”

▼tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

▼tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).

▼sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

▼tn Heb “the rocky summit of my deliverance.”

▼sn The firstborn son typically had special status and received special privileges.

▼tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

▼tn Heb “and I will set in place forever his offspring.”

▼tn Heb “and his throne like the days of the heavens.”

▼tn Or “desecrate.”

▼tn Heb “I will punish with a club their rebellion.”

▼sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).

▼tn Heb “with blows their sin.”

▼tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (ʾafir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (ʾasir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

▼tn Heb “and I will not deal falsely with my faithfulness.”

▼tn Or “desecrate.”

▼tn Heb “and what proceeds out of my lips I will not alter.”

▼tn Or “lie to.”

▼tn Heb “his offspring forever will be.”

▼tn Heb “and his throne like the sun before me.”

▼tn Heb “like the moon it will be established forever.”

▼tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (veʿed) to עוֹלָם (ʿolam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisseʾ, “throne”) and ʿd (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”)—bet/kaf (כ/ב) confusion is widely attested—one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shekhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.