Psalm 110#Verse 1

The psalm is usually dated in its first part in the pre-exilic period of Israel, sometimes even completely in the oldest monarchy.Hans-Joachim Kraus: Psalmen. 2. Teilband Psalmen 50–150.

O. Palmer Robertson observes the concept of a priest-king seen in Psalm 110 is also seen in the post-exilic minor prophet Zechariah 6:12-13, emphasizing the priest-king will also build the Lord's temple and rule as priest on the throne."The Flow of the Psalms," O. Palmer Robertson, P&R Publishing, 2015, pp. 192-195, ISBN 978-1-62995-133-1.

The Talmud (Nedarim 32a) and Midrash Tehillim{{cite web |url=https://www.matsati.com/wp-content/uploads/2012/10/Midrash-Tehillim-Psalms-110.pdf|title=Midrash Tehillim / Psalms 110|publisher=matsati.com|date=October 2012|access-date=October 10, 2018}} state that this psalm speaks about Abraham, who was victorious in battle to save his nephew Lot and merited priesthood.{{sfn|Hayward|2010|p=380}} According to the Avot of Rabbi Natan (34:6) the psalm is speaking of the Jewish Messiah in the context of the Four Craftsmen in Zechariah's vision.{{sfn|Boustan|2005|p=138}} Rashi, Gershonides, and Rabbi David Kimhi identify the subject of the psalm as David.{{sfn|Lindo|1842|p=154}}

As part of the messianic tradition of the Old Testament, the psalm is frequently referred to in the New Testament.Martin Hengel, "Psalm 110 und die Erhöhung des Auferstandenen zur Rechten Gottes" in: Cilliers Breytenbach, Henning Paulsen (eds.), Anfänge der Christologie, Festschrift für Ferdinand Hahn zum 65. Geburtstag. Vandenhoeck & Ruprecht, Göttingen (1991), p. 43. Allusions are found in Mark 12:36, 14:62, Luke 20 41–44, 1 Corinthians 15:25, Hebrews 5:1–6, 6:20, 7:4–7, 7:17–24.

The Vulgate text of the psalm is part of the Latin liturgy for vespers, and there are numerous adaptations in sacral music,

including by Georg Friedrich Händel (Dixit Dominus), Claudio Monteverdi (SV 206, SV 252–288), Johann Rosenmüller, Antonio Lotti, Antonio Vivaldi (RV 594, 595, 807), Alessandro Scarlatti, Wolfgang Amadeus Mozart (KV 193, 321, 339).

The significance of the psalm is also recognized in Protestant tradition. Nonconformist minister Matthew Henry said that this psalm is "pure gospel" and specifically refers to Jesus as the Messiah.{{cite web|url=https://www.biblestudytools.com/commentaries/matthew-henry-complete/psalms/110.html|title=Psalms 110|first=Matthew|last=Henry|author-link=Matthew Henry|publisher=Bible Study Tools|year=2018|access-date=October 10, 2018}} Reformed Baptist Charles Spurgeon concurs that while David composed the psalm, the psalm is solely about Jesus.{{cite web |url= https://www.christianity.com/bible/commentary.php?com=spur&b=19&c=110|title= Psalm 110 Bible Commentary|first=Charles|last=Spurgeon|author-link=Charles Spurgeon|publisher=Christianity.com|year=2018|access-date=October 10, 2018|archive-url=https://web.archive.org/web/20211021171309/https://www.christianity.com/bible/commentary/charles-spurgeon/psalm/110|archive-date=October 21, 2021}}

File:Friesach - Dominikanerkirche - Hochaltar - Melchisedech.jpg church at Friesach, Austria, showing Abraham meeting Melchizedek]]

A second point on which Jewish and Christian interpretations differ is the language in verse 4, which describes a person who combines the offices of kingship and priesthood, as exemplified by the non-Jewish king Melchizedek. Ostensibly, this could not apply to King David, who was not a kohen (priest). However, Rashi explains here that the term kohen occasionally refers to a ministerial role, as in (II Sam. 8:18), "and David's sons were kohanim (ministers of state)". Gershonides and Rabbi David Kimhi further state that the term kohen could be applied to a "chief ruler".{{sfn|Lindo|1842|p=154}} Thus, the prophetic promise, "You will be a priest forever", can be translated as "You will be a head and prince of Israel", referring to David.{{sfn|Lindo|1842|p=154}}

Spurgeon rejects this interpretation, stating that in ancient Israel, no one held the offices of king and priest simultaneously. However, that title can be given to Jesus, "the apostle and high priest of our profession". The psalm is used in the Epistle to the Hebrews to justify the award of the title "High Priest" to Jesus from Scripture.Angela Rascher, Schriftauslegung und Christologie im Hebräerbrief, S. 118f. Henry notes: "Melchizedek was 'a priest upon his throne' (Zech. 6:13), so is Christ, king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood".

Numerous scholars have suggested that the Hasmonean dynasty used Psalm 110's priest-king combination as a justification for their rulers (starting with Simon Thassi) taking the simultaneous roles of High Priest and monarch (i.e., ethnarch and later basileus).{{cite book |last1=Longenecker |first1=Richard N. |title=Studies in Hermeneutics, Christology and Discipleship |date=2004 |publisher=Sheffield Phoenix Press |isbn=978-1-905048-05-2 |url=https://books.google.com/books?id=8M4fCLIdjuEC&pg=PA191 |access-date=22 November 2024 |language=en}}{{cite book |last1=Grabbe |first1=Lester L. |last2=Boccaccini |first2=Gabriele |last3=Zurawski |first3=Jason M. |title=The Seleucid and Hasmonean Periods and the Apocalyptic Worldview |date=25 February 2016 |publisher=Bloomsbury Publishing |isbn=978-0-567-66615-4 |url=https://books.google.com/books?id=r3BYCwAAQBAJ&pg=PA174 |access-date=22 November 2024 |language=en}}{{cite book |last1=Bokedal |first1=Tomas |last2=Jansen |first2=Ludger |last3=Borowski |first3=Michael |title=Scripture and Theology: Historical and Systematic Perspectives |date=21 August 2023 |publisher=Walter de Gruyter GmbH & Co KG |isbn=978-3-11-076841-1 |url=https://books.google.com/books?id=jlXPEAAAQBAJ&pg=PA77 |access-date=22 November 2024 |language=en}}

• Verse 1 is quoted in Matthew {{bibleverse-nb|Matthew|22:44}}, Mark {{bibleverse-nb|Mark|12:36}}, Luke {{bibleverse-nb|Luke|20:42-43}}, Acts {{bibleverse-nb|Acts|2:34-35}}, and Hebrews 1:13.{{cite book|last= Kirkpatrick| first= A. F. | author-link=Alexander Kirkpatrick| title= The Book of Psalms: with Introduction and Notes |series=The Cambridge Bible for Schools and Colleges | volume = Book IV and V: Psalms XC-CL | place = Cambridge |publisher= At the University Press | year = 1901 | pages = 839 | url= https://books.google.com/books?id=SLJzlHElr6cC | access-date= February 28, 2019}}
• Verse 4 is quoted in Hebrews

Verses 6–7 are the final two verses of Av HaRachamim, said during the Shabbat and Yom Tov morning service.{{cite web |url=https://www.halakhah.com/rst/pesukim.pdf|title=Shimush Pesukim: Comprehensive Index to Liturgical and Ceremonial Uses of Biblical Verses and Passages|first=Reuven|last=Brauner|year=2013|edition=2nd|page=46}}{{sfn|Scherman|2003|p=457}}

Psalm 110 is recited on Shabbat Lech-Lecha in the Siddur Avodas Yisroel.

This psalm is recited as a prayer of protection to achieve peace with enemies.{{cite web|url=http://www.dailytehillim.com/Default.aspx?CategoryOption=True|title=Protection|work=Daily Tehillim|access-date=October 9, 2018|archive-date=December 14, 2018|archive-url=https://web.archive.org/web/20181214073606/http://www.dailytehillim.com/Default.aspx?CategoryOption=True|url-status=dead}}

Oliver Cromwell reportedly had his army sing this psalm before going out to battle against Scotland; it was his "favorite fighting song". This led to Psalm 110 becoming known as "the cursing psalm".{{sfn|Smith|1814|pp=291–2}}

In the Church of England's Book of Common Prayer, this psalm is appointed to be read on the morning of the twenty-third day of the month,Church of England, [https://www.churchofengland.org/sites/default/files/2019-10/The%20Book%20of%20Common%20Prayer%201662.pdf Book of Common Prayer: The Psalter] as printed by John Baskerville in 1762, p. 283 as well as at Evensong on Christmas Day.{{cite web |title=The Book of Common Prayer: Proper Psalms On Certain Days |url=https://www.churchofengland.org/sites/default/files/2017-10/1-table-proper-lessons.pdf |website=The Church of England |access-date=19 April 2023 |pages=6}}

In his Rule (530), Saint Benedict of Nursia designated psalms 109 to 147 for vespers, except those psalms reserved for other hours.[http://www.gutenberg.org/files/50040/50040-h/50040-h.html Rule of Saint Benedict, chapter 18] Therefore, from the early Middle Ages, Psalm 110 (109 in the Septuagint numbering, beginning in Latin Dixit Dominus) has traditionally been recited at the beginning of vespers on every Sunday. It continues to be the first psalm at vespers on Sundays, solemnities and celebrations with the rank of "feast".

Verses 1 to 4 form the responsorial psalm that follows the first reading on the solemnity of the Holy Body and Blood of Christ in the third year of the three-year cycle of readings.

In the Agpeya, the Coptic Church's book of hours, this psalm is prayed in the office of None.{{cite web |title=None|url= https://www.agpeya.org/None/none.html|accessdate=4 March 2025 |publisher=agpeya.org}} It is also in the prayer of the Veil, which is generally prayed only by monks.{{cite web |title=Veil|url= https://www.agpeya.org/Veil/veil.html|accessdate=3 March 2025 |publisher=agpeya.org}}

file:Francesco Durante - Dixit Dominus. (BL Add MS 31610 f. 71r).jpg – Dixit Dominus]]

Because this Psalm is the first in the Office of Sunday Vespers, its Latin text, which begins with Dixit Dominus, has particular significance in music. It was set by Tomás Luis de Victoria in 1581, among many other 16th century composers. Claudio Monteverdi composed a choral setting in his Vespro della Beata Vergine in 1610 and again in his Selva morale e spirituale in 1640. Marc-Antoine Charpentier composed 6 "Dixit Dominus", H.153, H.197, H.202, H.204, H.190, H.226 (1670 - 1690), Michel-Richard de Lalande, one setting S.73, André Campra, one setting,{{Cite web|last=Talvard|first=Françoise|title=Dixit Dominus|url=https://boutique.cmbv.fr/fr/dixit-dominus-expodcast1|website=boutique.cmbv.fr}} François Giroust, one setting in 1772 and Alessandro Scarlatti one setting in 1700. George Frideric Handel wrote his Dixit Dominus, HWV 232 in 1707, his earliest surviving autograph. Nicola Porpora set the psalm in 1720, and both Jan Dismas Zelenka and Antonio Vivaldi wrote three settings each. Giovanni Battista Pergolesi set the psalm in 1732, Leonardo Leo in both 1741 and 1742, and Francesco Durante in 1753. Marianna von Martines set Dixit Dominus in 1773, for her entry into the Academia Filharmonica di Bolognia. Wolfgang Amadeus Mozart set the psalm for choir and orchestra in his vespers, Vesperae solennes de Dominica, K. 321 (1779) and Vesperae solennes de confessore, K. 339 (1780). Michel Richard Delalande and Michael Haydn composed settings in the 18th century.

Heinrich Schütz set the psalm in German twice, "Der Herr sprach zu meinem Herren", in 1619 as the first movement of his Psalmen Davids for voices and instruments (SWV 22), and for choir as part of his setting of the Becker Psalter (SWV 208).

In 1959, Richard Rodgers composed a partial setting of the psalm for the opening sequence of his musical The Sound of Music, using verses 1, 5, and 7.{{citation needed|date=March 2024}}

The following table shows the Hebrew text{{cite web |url=https://mechon-mamre.org/p/pt/pt26b0.htm |title=Psalms – Chapter 110 |publisher=Mechon Mamre}}{{cite web |url=https://www.sefaria.org/Psalms.110?ven=The_Holy_Scriptures:_A_New_Translation_(JPS_1917)&lang=bi |title=Psalms 110 - JPS 1917 |publisher= Sefaria.org}} of the Psalm with vowels, alongside the Koine Greek text in the Septuagint{{cite web |title=Psalm 109 - Septuagint and Brenton's Septuagint Translation|url=https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=24&page=109 |accessdate=3 March 2025 |publisher=Ellopos}} and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic text come from different textual traditions.A 1917 translation directly from Hebrew to English by the Jewish Publication Society can be found [https://mechon-mamre.org/p/pt/pt26b0.htm here] or [https://www.sefaria.org/Psalms.110?ven=The_Holy_Scriptures:_A_New_Translation_(JPS_1917)&lang=bi here], and an 1844 translation directly from the Septuagint by L. C. L. Brenton can be found [https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=24&page=109 here]. Both translations are in the public domain. In the Septuagint, this psalm is numbered Psalm 109.

:The Lord says to my lord: "Sit at my right hand until I make your enemies a footstool for your feet".{{bibleverse||Psalm|110:1|NIV}}: New International Version

The medieval Jewish Masoretes chose to render the second "Lord" in verse 1 as Adoni ({{Script/Hebrew|אדֹנִ֗י}}), not Adonai ({{Script/Hebrew|אֲדֹנָי}}). Adoni may be translated as "my master" or "my lord", thus rendering the verse as "The Lord spoke to my master". Throughout the Hebrew Bible adoni refers to a human or angelic "master" or "lord". Since David wrote this psalm in the third person, to be sung by the Levites in the Temple in Jerusalem, from a Jewish perspective the Levites would be saying that "the Lord spoke to my master".{{cite web |url=https://jewsforjudaism.org/knowledge/articles/psalm-110-a-jewish-perspective/|title=Psalm 110 – A Jewish Perspective |first=Bentzion|last=Kravitz |year=2005|access-date=October 10, 2018|work=Jews for Judaism}}

However, the King James Version and many subsequent Christian translations{{efn|Notable exceptions are the New Revised Standard Edition ("The Lord said to my lord"),{{cite web |url= https://www.biblegateway.com/passage/?search=Psalm+110&version=NRSV|title=Psalm 110 –New Revised Standard Version (RSV)|publisher=Bible Gateway|access-date=October 10, 2018}} the New International Version and New American Bible Revised Edition ("The {{LORD}} says to my lord"){{cite web |url= https://www.biblegateway.com/passage/?search=Psalm+110&version=NIV|title=Psalm 110 –New International Version (NIV)|publisher=Bible Gateway|access-date=July 16, 2020}}{{cite web |url= http://www.usccb.org/bible/psalms/110:1 |title=Psalms, Chapter 110|year=2018|access-date=October 10, 2018|publisher=United States Conference of Catholic Bishops}} and the Common English Bible ("What the Lord says to my master").{{cite web |url= https://www.biblegateway.com/passage/?search=Psalm+110&version=CEB |title=Psalm 110 – Common English Bible (CEB)|publisher=Bible Gateway|access-date=October 10, 2018}}|name=|group=}} capitalize the second word "Lord", implying that it refers to Jesus.{{cite web |url= https://claudemariottini.com/2012/08/20/adonai/ |title=Adonai|first= Dr. Claude |last=Mariottini|date=August 20, 2012|access-date=October 10, 2018|publisher= claudemariottini.com}} As the {{LORD}} is speaking to another Lord, Henry postulates that "two distinct divine Persons…are involved"—namely, God and Jesus. Henry further claims that in this psalm, David is acknowledging Christ's sovereignty and his (David's) subservience to him. In Matthew 26:64, Jesus quotes this verse during his trial before the Sanhedrin, referring to himself, and Acts 2:34–36 states that this verse was fulfilled in the ascension and exaltation of Christ.{{sfn|Stout|2014|p=29}}

:The Lord shall send the rod of Your strength out of Zion.

:Rule in the midst of Your enemies!{{bibleverse||Psalm|110:1|NKJV}}: New King James Version

The words Rule in the midst of Your enemies! may be treated as words spoken by the {{LORD}}, a further divine promise. They appear as spoken words in some translations, such as the New International Version.{{bibleverse||Psalm|110:1|NIV}}: NIV

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{{reflist|20em}}

• {{cite book |url = https://books.google.com/books?id=3YH99skQxGIC&pg=PA138 |title = From Martyr to Mystic: Rabbinic Martyrology and the Making of Merkavah Mysticism|first= Ra'anan S. |last=Boustan| publisher =Mohr Siebeck| year = 2005|isbn= 9783161487538}}
• {{cite book|url=https://books.google.com/books?id=J22LA0wJcFQC&pg=PA380|title=Targums and the Transmission of Scripture Into Judaism and Christianity|first=Robert|last=Hayward|year=2010|publisher=BRILL|isbn=9789004179561}}
• {{cite book|url=https://books.google.com/books?id=gBNNAQAAMAAJ&pg=PA154 |title=The Conciliator of R. Manasseh Ben Israel: A Reconcilement of the Apparent Contradictions in Holy Scripture|volume=1|first=Elias Haim|last=Lindo|year=1842|publisher=Duncan and Malcolm}}
• {{cite book|url=https://books.google.com/books?id=etK8tgEACAAJ&q=126|title=The Complete Artscroll Siddur|first=Rabbi Nosson|last=Scherman|year=2003|publisher=Mesorah Publications, Ltd.|isbn=9780899066509|edition=3rd}}
• {{cite book|url=https://books.google.com/books?id=0V0XAAAAYAAJ&pg=PA291|title=The Reasonableness of Setting Forth the Most Worthy Praise of Almighty God|first=William|last=Smith|year=1814|publisher=T. and J. Swords}}
• {{cite book|url= https://books.google.com/books?id=eU0SBgAAQBAJ&pg=PA29 |title= Preach the Word: A Pauline Theology of Preaching Based on 2 Timothy 4:1–5|first=Stephen Oliver|last=Stout|year=2014|publisher= Wipf and Stock Publishers|isbn= 9781625648990}}

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{{Wikisource|Bible (King James)/Psalms#Psalm 110|Psalm 110}}

• {{IMSLP|work=Category:Pieces with text from Psalm 110|cname=Pieces with text from Psalm 110}}
• {{CPDL|work=Psalm 110}}
• [http://www.usccb.org/bible/psalms/110 A psalm of David. / The LORD says to my lord:*] text and footnotes, usccb.org United States Conference of Catholic Bishops
• [https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship/daily-prayer/psalter/psalm-110 Psalm 110 / The Lord is king and has put on glorious apparel.] Church of England
• [http://www.biblegateway.com/passage/?search=psalm%20110 Psalm 110] at biblegateway.com
• [https://hymnary.org/browse/scripture/Psalms/110?sort=totalInstances Hymns for Psalm 110] hymnary.org

{{Psalms}}

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110

Category:Melchizedek

Category:Jewish messianism

Category:Christian messianism