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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.

Citat
There are, in fact, at least five ways of
translating the phrase .כסאך אלהים

Citat
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.

Citat
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.

Citat
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.

Citat
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

Citat
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.

Citat
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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