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http://98.131.162.170/tynbul/library/TynBull_1984_35_03_Harris_ElohimInPs45.pdf
Citata iz gornjeg linka koje sam zapazio kao upecatljive.
There are, in fact, at least five ways of translating the phrase .כסאך אלהים
1. 'Your divine throne' (RSV) On this view אלהים is genitival - 'your throne of God' means 'your throne established and protected by God',18 or 'the throne that God has given you' (GNB), or 'your God-like (or, godly) throne'.19 Proponents of this view20 frequently cite such parallels as the phrases בריתי יעקב , literally 'my covenant, Jacob', in Leviticus 26:42, and מחסי עז , literally 'my refuge, strength', in Psalm 71:7.
2. 'God is your throne' or 'Your throne is God (or, divine)'25 Here אלהים is subject or predicate and the sense is either that God himself is the creator and sustainer of the king's rule or that regal power is securely founded on and supported by the immovable rock of divine authority.
3. 'Your throne is God's throne'26 or 'Your throne will be a divine throne'.27 In this case כסא has been supplied from כסאך before אלהים . The construction may be explained as follows.28 In the expression קיר עץ , 'a wall of wood', עץ is used absolutely as part of the subject. But the absolute עץ could also be used predicatively, without any copula, as in the phrase קירתיו עץ (Ezk. 41:22), lit. 'its walls, wood', i.e. 'its walls [were] wood(en)'. This represents, in expanded form, 'its walls [were walls of] wood', with קירות supplied from קירתיו before עץ . Similarly כסאך אלהים , lit. 'your throne, God', means 'your throne [is the throne of] God.' This concept of a royal throne being God's throne is paralleled by 1 Chronicles 29:23 (cf. 28:5; 1 Ki. 3:28) where Solomon is said to sit 'on the throne of Yahweh'. Psalm 45:7-8a would thus affirm that since the king rules in equity and righteousness, his kingdom will always remain secure; it will be a kingdom of God.
4. 'Your throne is like God's throne' (G. R. Driver; NEB).35 This rendering, which reflects the conceptual tendency of #3 above, represents a fusion of two distinct Hebrew idioms. After the preposition כ ('like') there may occur an ellipsis of a word or words necessary to the sense. Thus חציו כגבור (Je. 50:9) means 'his arrows will be like [those of] a warrior'. Secondly, in comparisons Hebrew sometimes omits the preposition .כ For example, ראשו כתם פז (Ct. 5:11), 'his head is [like] the finest gold'. Accordingly, Driver's translation of Psalm 45:7a simply 'presupposes a natural development of idioms that are well attested in Hebrew'.36
5. 'Your throne, O God' Such a rendering, where אלהים is a vocative,44 is found in all the ancient versions,45 the majority of English translations (AV, RV, RSV mg, NASB, NAB, JB, NIV, Knox, Berkeley), and many modern commentators. But to whom does אלהים refer? If we regard this vocative as an address to God himself, as does the Targum,46 we ignore the presence of a series of second person singular pronominal suffixes in the preceding and following verses that can refer only to the king. What is more, a sudden apostrophe to God in v. 7a would be singularly out of place when the next verse speaks of God in the third person (v. 8b). Only slightly less difficult is the suggestion that אלהים is an apostrophe to the messianic King, for it involves the unlikely supposition that embedded within a poem addressed to the royal couple is a brief messianic prophecy found in v. 747 or vv. 7-8.48 Citati koji govore da je u najstarijim prevodima Biblije, upotrebljen vokativ u stihovima koji se u njima razmatraju. Imam utisak da je ovo zadnje peto tumacenje u skladu sa originalom.
Evo ja cu makar malo da otskrinem tu gramaticku stranu svojim prevodom
onog citata pod tackom pet. To je za one koji neznaju engleski.
5. 'Your throne, O God'
Such a rendering, where אלהים is a vocative, is found in all the ancient versions, the majority of English translations (AV, RV, RSV mg, NASB, NAB, JB, NIV, Knox, Berkeley), and many modern commentators. But to whom does אלהים refer? If we regard this vocative as an address to God himself, as does the Targum,46 we ignore the presence of a series of second person singular pronominal suffixes in the preceding and following verses that can refer only to the king. What is more, a sudden apostrophe to God in v. 7a would be singularly out of place when the next verse speaks of God in the third person (v. 8b). Only slightly less difficult is the suggestion that אלהים is an apostrophe to the messianic King, for it involves the unlikely supposition that embedded within a poem addressed to the royal couple is a brief messianic prophecy found in v. 7 or vv. 7-8. 5. 'Tvoj presto, O Bože'
''Takvo prevodjenje, gde אלהים je vokativ, nalazi se u svim drevnim verzijama, vecini Engleskih prevoda (AV, RV, RSV mg, NASB, NAB, JB, Knox, Berkeley), i kod mnogih modernih komentatora. No, na koga se odnosi אלהים? Ako uzmemo ovaj vokativ kao da se Bog obraca samom sebi, kao sto je i u Targumu, zanemarujemo prisustvo niza drugih licnih singularnih zamenicnih sufiksa u prethodnim i sledećim stihovima koji se mogu odnositi samo na kralja. Sta vise, naglo apostrofiranje Boga u s. 7a da bi iz jednog mesta usledio stih koji govori o Bogu u trećem licu (s. 8b). Samo nešto manje tezak je predlog da אלהים apostrofira mesijanskog kralja, jer uključuje verovatno pretpostavku koja je ugrađena u pesmu upućenenom kraljevskom paru da je to kratko mesijansko proročanstvo koje se nalazi u s. 7 ili ss. 7-8.''
Citat
Perhaps the attempt to defend this traditional interpretation is best made by considering the various objections raised against it. Such objections fall naturally into four categories - grammatical, structural, contextual and theological. On the grammatical side it is alleged that אלהים as a vocative would 'without doubt' have the article. Now it is true that since a person addressed is always definite the vocative is generally articular, but, as P. Joaon rightly points out, especially in poetry and elevated prose it is quite often omitted. In reference to the one true God, אלהים is a proper name and therefore is determinate in itself and does not take the article (GK §125a,f). In reference to supernatural or non-earthly beings or to persons standing in loco dei, אלהים becomes titular and is always anarthrous. So, as a vocative referring to the king, אלהים in v. 7 cannot be said to require the article. One might also note that the other two titular vocatives in the psalm (viz. ,גבור v. 4; בת , v. 11) are anarthrous.
Ja
zakljucujem da pretezu dokazi da je prevod vokativom ispravan nad
primedbama koje se navode. Drugim recima primedbe nemaju dovoljnu
''tezinu'' da bi povukle na drugu stranu.
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