Psalm 110:7
Parallel Verses
English Standard Version
He will drink from the brook by the way; therefore he will lift up his head.

King James Bible
He shall drink of the brook in the way: therefore shall he lift up the head.

American Standard Version
He will drink of the brook in the way: Therefore will he lift up the head.

Douay-Rheims Bible
He shall drink of the torrent in the way: therefore shall he lift up the head.

English Revised Version
He shall drink of the brook in the way: therefore shall he lift up the head.

Webster's Bible Translation
He will drink of the brook in the way: therefore will he lift up the head.

Psalm 110:7 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

In Psalm 20:1-9 and Psalm 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 Psalm 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., 1 Samuel 22:12, although the more exact form of address is "my lord the king," e.g., 1 Samuel 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 Psalm 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 (1 Samuel 2:30; Isaiah 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 Numbers 24:3., Numbers 24:15, of David in 2 Samuel 23:1, of Agur in Proverbs 30:1, and always (even in Psalm 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, Numbers 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 (Matthew 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 (1 Chronicles 29:23), viz., as visible representative of the invisible King (1 Chronicles 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, 1 Kings 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, 1 Corinthians 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 Hosea 10:12, for עד־כּי or עד־אשׁר, does not exclude the time that lies beyond, but as in Psalm 112:8, Genesis 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; 1 Corinthians 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (1 Kings 5:17), his feet tread upon the necks of the vanquished (Joshua 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 Psalm 110:2, springing from the utterance of Jahve, follow words expressing a prophetic prospect. Zion is the imperial abode of the great future King (Psalm 2:6). מטּה עזּך (cf. Jeremiah 48:17; Ezekiel 19:11-14) signifies "the sceptre (as insignia and the medium of exercise) of the authority delegated to thee" (1 Samuel 2:10, Micah 5:3). Jahve will stretch this sceptre far forth from Zion: no goal is mentioned up to which it shall extend, but passages like Zechariah 9:10 show how the prophets understand such Psalms. In Psalm 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 Psalm 72:8. So even in the prophecy of Balaam (Numbers 24:19), where the sceptre (Numbers 24:17) is an emblem of the Messiah Himself.

Psalm 110:7 Parallel Commentaries

Treasury of Scripture Knowledge

he shall

Psalm 102:9 For I have eaten ashes like bread, and mingled my drink with weeping.

Judges 7:5,6 So he brought down the people to the water: and the LORD said to Gideon, Every one that laps of the water with his tongue...

Job 21:20 His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.

Isaiah 53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong...

Jeremiah 23:15 Therefore thus said the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood...

Matthew 20:22 But Jesus answered and said, You know not what you ask. Are you able to drink of the cup that I shall drink of...

Matthew 26:42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it...

John 18:11 Then said Jesus to Peter, Put up your sword into the sheath: the cup which my Father has given me, shall I not drink it?


Isaiah 53:11,12 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many...

Luke 24:26 Ought not Christ to have suffered these things, and to enter into his glory?

Philippians 2:7-11 But made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men...

Hebrews 2:9,10 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor...

1 Peter 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify...


Psalm 3:3 But you, O LORD, are a shield for me; my glory, and the lifter up of my head.

Psalm 27:6 And now shall my head be lifted up above my enemies round about me: therefore will I offer in his tabernacle sacrifices of joy...

Jeremiah 52:31 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month...

Cross References
Judges 7:5
So he brought the people down to the water. And the LORD said to Gideon, "Every one who laps the water with his tongue, as a dog laps, you shall set by himself. Likewise, every one who kneels down to drink."

Judges 7:6
And the number of those who lapped, putting their hands to their mouths, was 300 men, but all the rest of the people knelt down to drink water.

Psalm 27:6
And now my head shall be lifted up above my enemies all around me, and I will offer in his tent sacrifices with shouts of joy; I will sing and make melody to the LORD.

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