² tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (keseʾ, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisseʾ, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds.

² tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

² sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

⁴ sn The statement you…will also sit on 12 thrones, judging the 12 tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

¹ sn Hazael took the throne of Aram in 843 b.c. and established a royal dynasty. See 2 Kgs 8:7-15 and W. Pitard, Ancient Damascus, 145-60.

² tn Heb “Hear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials, and your people who pass through these gates.”

⁴ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

² tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.

² sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).

² sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

¹ tn Heb “fathers” (also in vv. 14, 15), but in this context the term does not necessarily refer to Sennacherib’s ancestors, but to his predecessors on the Assyrian throne.

¹ tn Heb “from all my sons, for many sons the Lord has given to me, he chose Solomon my son to sit on the throne of the kingdom of the Lord over Israel.”

² tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”

¹ sn This prophecy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible, and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30 and see the study notes on 22:24, 30).

¹ tn The Hebrew term צַדִּיק (tsaddiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

¹ tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (ʿaliyyato, “his upper rooms”).

⁶ tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.

³ sn The place of God’s glorious throne was first of all the ark of the covenant, where God was said to be enthroned between the cherubim, then the temple that housed it, and then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.

¹ tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy, where the kingdom is put for its king. For a similar use see 2 Chr 12:8.

³ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yosh^evim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.