PSALM 45:6-7 and its christological contributions to Hebrews

13In its original compositional and interpretational context, 2 Samuel 7 records Nathan's prophecy from Yahweh to David concerning military success (7:11a) and the permanent establishment of a dynasty (7:llb, 12b, 13b-14a, 16). The permanent establishment of David's dynasty is central to 2 Sam 7:14a. Yahweh promises David that he will initiate a unique Father-son relationship with David's heir, Solomon (1 Chr 28:2-7). However, the Father-son relationship is not limited to Solomon but is extended to all of David's descendants (see M. Weinfeld, "The Covenant of Grant in the Old Testament and in the Ancient Near East," JAOS 90 [1970]: 184-203). Although some like Eslinger may question whether the covenant is unconditional, God's promissory grant to David in 2 Samuel 7 extends to all Davidic descendants in much the same way as a Hittite promissory grant. Under no condition could the property or the establishment of a dynasty be taken away. Compare Eslinger, House of God or House of David, 57-63 with Weinfeld, "The Covenant of Grant," 184-203.

14 In its original compositional and interpretational context, Psalm 110 is a message from Yahweh to Solomon (110:la, 5) that assures Solomon that when he, as his appointed priest-king (110:1-2, 4), is in the midst of holy war (110:3), Yahweh will secure for him victory over all his enemies (110:lb, 5-7). For my discussion concerning Solomon as the recipient of Psalm 110 see "Psalm 110:1 in the New Testament," BibSac 142 (1992): 438-53. For a similar but more recent discussion see James Kurianal, Jesus Our High Priest (New York: Peter Lang, 2000), 31-45.

15For a definition and other apparent usage of these and other Jewish rules of exegesis see Richard Longenecker, Biblical Exegesis in The Apostolic Period (2d ed.; Grand Rapids: Eerdmans, 1999). For early Jewish practices of exegesis, see Herbert W. Bateman, Early Jewish Hermeneutics and Hebrews 1:5-13 (New York: Peter Lang, 1997).

16Rabbinic literature also refers to these texts to speak of a future messiah figure (2 Samuel 7: Gen. Rab. 97; Psalm 2: b. Sukkah 52a; Psalm 45: Gen. Rab. 99; Psalm 110: The Midr. Pss. 5 4, 1 29). Thus, continuity exists between early and later Jewish sources and their application of these texts to an anticipated Messiah. See Str-B 3:19-20, 677, 679; 4:452-65.

17Kurianal nicely develops the significance of Eis rov aiwa in Hebrews 7 where the phrase is emphasized concerning the messiah's priesthood (Jesus Our High Priest, 128-38, 203-7, 215-16).

'5Robert P. Gordon, Hebrews (ed. John Jarick; Sheffield: Academic Press, 2000), 166.

1`The author of Hebrews faithfully duplicates the LXX's translation of the Hebrew (cp. Masoretic Text or 11QPsd). The LXX translates Ps 45:7a from, lHOs wU to 6 0p6vos aov oou AE Os EL[ rov aiwa To"v ai6va TOD aLiovo (LXX: Ps 44:7a). One may question why the LXX uses the nominative 6 Aeos, rather than a vocative OEE. The answer is usage. The LXX often uses the nominative in place of the vocative (Pss 3:8; 5:11; 9:33) and seldom if ever does the LXX use the vocative. As in the LXX, NT Greek often uses the nominative in place of the vocative (Mark 15:34, John 20:28). Thus the nominative 6 AEOS rather than the vocative OEi is used.