The Reception Chart

Where the four royal psalms turn up in the New Testament, and where they are precisely absent.

Status: 12 August 2026. Greek texts: Nestle 1904 for the New Testament, Swete 1930 for the Septuagint, each chapter retrieved separately. The complete working file with all the Greek lines belongs to the working dossiers; what stands here is the outcome, with the marks.

The marks of this book apply here too: well documented · weighed · disputed · speculative. In addition, this appendix notes for each entry whether the source has been seen with one's own eyes.

THE TRIPTYCH OF CATEGORIES

Three categories, strictly separated, with the threshold fixed in advance:

- Quotation — verbatim rendering of at least one colon, with or without an introductory formula. The measure is the verbatimness, not the formula. - Allusion — at least two lexically distinctive words of the psalm in the same syntactic connection. Conjunctions, articles and general words do not count. - Echo — thematic resonance that does not reach that threshold.

That threshold is strict on the side of the allusion, deliberately so. Whoever lowers it gets longer lists and softer conclusions.

I. THE INVENTORY PER PSALM

The outcome in one table

Numbering: Psalm 45 = Psalm 44 LXX; Psalm 110 = Psalm 109 LXX. Verse numbers follow the English count; the Hebrew and the Septuagint count one higher in Psalm 8 and 45.

I.1 Psalm 2 — four quotations, and all four the same half-verse

All four verified against Nestle 1904. Acts 4:25-26 follows the Septuagint verbatim, down to the word.

Three times Psalm 2:7 is cited, and all three times only 2:7b. Never 2:7a — I will proclaim the decree; JHWH said to Me — the half-verse on which the heaviest accent division of the psalm falls and where the Hebrew and the Greek text diverge. The New Testament cites precisely that half-verse where the two textual traditions coincide, and leaves aside the half-verse where they differ. (Textual datum well documented; the inference weighed.)

The six allusions all stand in Revelation and are taken over from Appendix B (B3, B18): Rev. 2:26-27 · 11:15 · 11:18 · 12:5 · 19:15 · 19:19. See §II.

The baptismal voice is not an allusion — and that is an unwelcome outcome, so it stands here with its evidence. Of the seven heavenly voices, not one shares more with Psalm 2:7 than the two words My Son. The decisive words — Today I have begotten You — are absent in all seven. And beloved, good pleasure and chosen one do not come from Psalm 2 but point to Isaiah 42:1. Mark 1:11 and Luke 3:22 do, with "You are My Son", reverse the word order of the psalm, which is a real point of contact. Mark: disputed — a considerable part of the literature counts them as an allusion. This appendix does not choose.

But a text-critical question hangs on it. Codex Bezae reads at Luke 3:22 not "You are My beloved Son" but "You are My Son, today I have begotten You" — the full verse of Psalm 2. Justin and Clement know that reading. If it is original, then at Luke's baptism there stands a full quotation of Psalm 2:7, and this entry shifts from echo to quotation. The distribution of witnesses has not been established for this appendix; see §VI.

I.2 Psalm 8 — three quotations, and a seam that falls the right way

Matthew 21:16 cites Psalm 8:2 in the temple, at the crying children. And here the Greek psalm runs away from the Hebrew: the Hebrew has עֹז, "strength", the Septuagint has αἶνον, "song of praise". Matthew quotes the Greek, and he could not make his point with the Hebrew: out of the mouth of children comes, in him, praise, and that is precisely what happens in the temple. The quotation moreover breaks off before because of Your adversaries. (Both texts well documented; the inference weighed.)

Hebrews 2:6-8 cites Psalm 8:4-6 with the vaguest introductory formula of the whole New Testament: "someone somewhere testified". No name, no book. And the letter follows the Septuagint at the point where it matters — below the angels against the Hebrew below God.

1 Corinthians 15:27 cites Psalm 8:6 without any formula, but it is a quotation, for Paul reasons about it in the following half-verse.

1 Peter 3:22 is the only place where the two feet-psalms touch each other without either of them being cited: at the right hand of God comes from Psalm 110:1, angels subjected to Him combines the verb of Psalm 8:6 with the angels of Psalm 8:5 in the Greek text.

I.3 Psalm 45 — one quotation, and beyond that virtually nothing

That is itself the finding. Of the four psalms this is the leanest in the New Testament: one quotation, not a single allusion that reaches the threshold, and three weak echoes.

The quotation is Hebrews 1:8-9 (Ps 45:6-7), introduced with "but to the Son" — the second half of the on the one hand [...] on the other that begins in 1:7. And the letter does not cite mechanically:

By moving the articles Hebrews makes "the scepter of uprightness" the subject of the sentence. It is therefore not merely word order. (Forms well documented; the syntactic interpretation weighed.)

Two attractive connections that do not hold up under scrutiny — both reported, neither used:

The companions. The word μέτοχος stands five times in Hebrews: 1:9 from the quotation, and thereafter 3:1, 3:14, 6:4, 12:8. In 3:14 stands companions of Christ — the companions of the anointed king would then become the companions of the Anointed One. Attractive, and not to be substantiated: the word is the letter's own word, and that in 1:9 it comes from the psalm does not prove that the later places reflect back on it. (Speculative.)

The spices. Psalm 45:8 names three of them; John 19:39 names myrrh and aloe at the burial. Two of three, in one verse. But the Greek psalm has no aloe — it reads στακτή. John's second word answers to the Hebrew, and that is in him a heavy assumption; moreover John 19 expressly cites three other scripture passages and not Psalm 45. Verdict: insufficient. Do not use. (Both Greek texts well documented; the rejection is an own judgment.)

I.4 Psalm 110 — two verses carry everything

Two of the seven verses carry the entire New Testament reception of this psalm. And the verse where the Greek stands furthest from the Hebrew — 110:3, the crux of this book — is cited nowhere. (Both textual data well documented; the coherence weighed.)

#### The inventory of Psalm 110:1 — the promise of chapter 5 redeemed

Five quotations:

All five omit the article of the Septuagint. Where the Greek of the psalm has ὁ κύριος, all five write Κύριος — and thereby the first Lord becomes even more a proper name. That touches the core of the matter: the Greek cannot even render the distinction the Hebrew makes between my Lord and the Lord, and on that distinction rests the dispute of Matthew 22.

14 allusions: Mt. 26:64 · Mk. 14:62 · Mk. 16:19 · Lk. 22:69 · Acts 7:55 · Acts 7:56 · Rom. 8:34 · Eph. 1:20 · Col. 3:1 · Heb. 1:3 · Heb. 8:1 · Heb. 10:12-13 · Heb. 12:2 · 1 Pet. 3:22.

Two echoes: Acts 2:33 and 5:31 — both with the bare dative with His right hand, without preposition, and thus grammatically just as much instrumental as locative. Many lists count 2:33 without further ado; that shifts the ratio but not the total. 1 Corinthians 15:25 does not count: a paraphrase, not the words of the psalm.

Four observations from that list.

The hearing-words and the letters speak differently. The three words before the SanhedrinSanhedrinThe supreme Jewish council of 70 elders during the Second Temple period, convening in Jerusalem and exercising religious and judicial authority over the nation. Mentioned throughout. (Mt. 26:64 · Mk. 14:62 · Lk. 22:69) all have ἐκ δεξιῶν with sitting — the form of the Greek psalm. The letters have almost without exception ἐν δεξιᾷ. Mark 16:19 is the only place that crosses the two.

Acts 7:55-56 is the only place in the New Testament where He stands. Twice ἑστῶτα, not sitting. The formula of Psalm 110 remains intact — at the right hand of God — only the posture changes. Stephen sees the Judge risen.

Hebrews 12:2 stands in the perfect. Three times the letter puts the sitting in the aorist (1:3 · 8:1 · 10:12) and the fourth time, at the end of the cloud of witnesses, in the perfect: He has sat down, and sits.

Hebrews 10:12-13 plays out the whole verse — the sitting, the enemies and the footstool — without a single introductory formula. It is the strongest allusion of the list and stands closest to a quotation.

#### Psalm 110:4 — 10 entries, all in Hebrews. Outside Hebrews: zero.

Three quotations (5:6 · 7:17 · 7:21) and four allusions (5:10 · 6:20 · 7:11 · 7:15), plus three echoes of the oath-language.

Three finds that the book can use:

- All three quotations omit the little Greek verb. The Septuagint has "You are a priest"; Hebrews has three times "You a priest". Consistently. - Hebrews 7:15 changes the formula itself — not after the order of Melchizedek but after the *likeness* of Melchizedek. That is the only place where the writer touches the formula. - Hebrews 7:21 breaks off. In the critical text the quotation ends at "forever"; the words after the order of Melchizedek are absent, whereas the Textus Receptus and the majority text do have them. And 7:21 is precisely the place where it is about the oath and not about the order. If the shorter reading is correct, the writer cites precisely the part that carries his argument and leaves the rest aside — the same procedure as in his handling of 2 Samuel 7:14. This book follows the Textus Receptus; there the citation is complete and the procedure falls away. The remark applies only to whoever reads the shorter text. (Mark: disputed as a textual question; the procedure weighed.)

Melchizedek stands 9× in the New Testament, all nine in Hebrews; on the critical text 8, because 7:21 breaks off there. Not in the Gospels, not in Paul, not in Revelation.

II. THE SKEWNESS

The observation of this book holds, and it is sharper than it was formulated.

The skewness is double. Not only which psalm, but also how: Hebrews quotes, Revelation alludes. Of none of the four psalms is there in Revelation a single formal quotation.

II.1 Revelation uses only one of the four — and only one half of that

And then the observation that deepens the skewness. Revelation draws on Psalm 2:1-2 (the conspiracy) and Psalm 2:8-9 (the iron rod). Of the sonship declaration of verse 7 — the verse that Hebrews cites three times — there is nothing in Revelation. The two books draw on the same psalm and on different halves: Hebrews takes the son, Revelation takes the rod.

II.2 Is there anything of Psalm 110 in Revelation? Not in 3:21 either.

Revelation 3:21 is the only place in the book where the Exalted One sits down: "as I also have overcome and have sat down with My Father on His throne." Yet this is not an allusion to Psalm 110:1, and for two reasons.

The word "right hand" is not there — and that is the hallmark of the psalm. And the relation is a different one: Psalm 110:1 sets the second figure beside the first, at My right hand; Revelation 3:21 sets Him on the same throne. That is throne-sharing, not placement at the right hand. The word throne moreover does not occur at all in the Greek Psalm 109.

(Mark: disputed — part of the commentary tradition does read 3:21 as an allusion, and that is not unreasonable. Both reported; this appendix does not choose.)

And thereby the sharpest formulation of the whole skewness:

In Hebrews the Son sits down. ἐκάθισεν (1:3 · 8:1 · 10:12), κεκάθικεν (12:2).

In Revelation the Lamb stands. ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον (5:6) — a Lamb, standing, as slain.

The same posture in which Stephen sees Him. And the opposite of Psalm 110:1. (Both textual data well documented; the opposition weighed.)

II.3 Are Psalm 8 and Psalm 45 truly absent?

Psalm 8: yes. No quotation, no allusion, no echo that reaches the threshold.

Psalm 45: absent in words, present in image — and the image does not hold under scrutiny. The wedding texts of Revelation (19:7-8; 21:2, 9) share with the Greek Psalm 44 not a single word. No throne, no scepter, no anointing, no companions, no oil of gladness. Of the rich wedding vocabulary of the psalm — the king's daughters, the golden garment, the maidens in the train — nothing returns.

One apparent point of contact is here expressly rejected: Revelation 19:7 has let us rejoice and the psalm has oil of gladness, from the same stem. But a call to rejoice and the name of an anointing oil are not the same thing. That is no allusion.

Revelation and Psalm 45 thus share, in the wedding texts, an image without sharing a single word — and that image has nearer Old Testament sources: bride does not stand in the Greek Psalm 44, whereas Isaiah 61:10 supplies both the bride and the adorning verbatim.

But the wedding texts were the wrong place to look. See §II.4.

II.4 The image layer — and the one hook that holds

The grid of quotation, allusion and echo is a lexical grid. It cannot see an image. That is a limit of the instrument and not a property of the text, and it must stand here — for in image and typology these psalms are indeed audible in Revelation.

Therefore a fourth category, beside and not under the first three: image-convergence. It does not count in the figures of §I and §II, for otherwise it contaminates counts that rest on words.

The threshold is built on exclusion and not on resemblance — otherwise typology is boundless and proves everything. Four obligatory tests:

1. Is the trait unexplained without the psalm? Would a reader wonder about this image if the psalm did not exist? 2. Is there no nearer Old Testament source? 3. Do the two texts not both go back to a third, common text? 4. Is the hallmark not simply the writer's own word usage?

Whoever passes all four and has a lexical anchor is a datum. Whoever passes all four without an anchor is a reading. The rest is a notion. Core rule: without a lexical anchor an image-convergence can never become more than a reading — what is not refutable is no finding.

10 candidates tested. No datum, no readings, 10 notions — of which one own proposal with a lexical anchor.

#### The own proposal: the name on the thigh

Psalm 45:3 (LXX 44:4): "περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου" — gird Your sword on Your thigh.

Revelation 19:16: "ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον" — on His garment and on His thigh a name written.

Identical, apart from the possessive pronoun. And μηρός is in the whole New Testament a hapax: it stands only here. The competitors have been tested and stand further off — Judges 3:16 has a different sword-word, Song of Songs 3:8 has no article and stands in the plural. Only Psalm 45 connects sword, thigh and one royal figure.

On the lexical fact alone, the statement "Psalm 45 has zero entries in Revelation" would have to be put more precisely: zero quotations, zero allusions, and one image-convergence with a lexical anchor. The earlier test had looked only at the wedding texts and not at the Rider of 19:11-16. What that convergence is worth is decided by the testing below.

The sword of the king hangs in the psalm at His thigh; in the vision His Name hangs there.

And then the test against the commentaries, which sets this entry back. It belongs here out loud.

The connection is not refuted, but indeed displaced. There stands an established explanation opposite it: Aune explains the described thigh from Greco-Roman statue inscriptions, where a name was engraved on the upper leg of a statue — and Lupieri, Holtz and Thomas follow him in this. In addition, Sheree Lear (NTS 60.2, 2014) argues for Genesis 49:10b as the Old Testament source.

Decisive is what is not there. Lear gives in her opening note for every element of Revelation 19:11-16 the designated Old Testament source, with page reference to Fekkes, Beale, Bauckham, Caird and Swete. Psalm 45 appears nowhere in it. Beale points for 19:16 only to Daniel 4:37 LXX, and then solely for the title.

That makes it more plausible that the connection has been considered and rejected than that it has been missed. And it means that the entry does not pass its own test: the first requirement was that the trait is unexplained without the psalm, and it is not — two explanations lie ready.

Status therefore, and the book must not claim more: this is no datum but an own proposal, which goes against an existing state of explanation. The lexical fact stands and is verified — both texts read ἐπὶ τὸν μηρόν, and μηρός is in the New Testament a hapax. But the correspondence is formal: in the psalm a sword hangs at the thigh, in the vision a name stands on it. Mark: own proposal, disputed.

#### What does not hold — and why that is worth reporting

The Rider. Psalm 45:4 calls the king to ride forth. But the Septuagint translates there κατευοδοῦ — "have success". No horse, no riding-verb. The parallel with the Rider on the white horse can run only over the Hebrew, and that is in John the same heavy assumption as with the aloe of John 19.

The scepter of Psalm 45:6 and the iron rod of Revelation 19:15 share only the non-distinctive word; the iron points to Psalm 2.

And Psalm 8 fails on all four candidates. The under the earth of Revelation 5:13 comes verbatim from Exodus 20:4, not from Psalm 8. The crowned son of man of 14:14 and the reigning saints of 20:4-6 come from Daniel 7. The kings who bring in their glory (21:24-26) come from Isaiah 60.

And one hard datum that decides the matter: the verb to subject, on which the whole reception of Psalm 8 in the New Testament turns, stands there 38 times — and zero times in Revelation. Conversely the verb to reign, which Revelation uses time and again, stands zero times in the Greek Psalm 8. The two word-fields of dominion do not touch each other.

Mark on all this: the instrument measures literary dependence, not typological fulfillment. That Daniel 7 stands nearer than Psalm 8 excludes Psalm 8 as a source — it says nothing about the question whether the canon relates both to the same Son. Hebrews 2 does that demonstrably. Whoever lets the four tests above loose on typology measures the wrong thing; they are there to prevent an image-parallel from being adduced as textual proof, not to weigh the typology itself. That weighing is theological and takes place in the chapters, not here.

Caveat, and it is a real one: the lexical absence of Psalm 8 and 45 rests on targeted checking of the chapters that come into consideration, not on a word-for-word search of all 22. See §VI.

III. THE TWO STRUCTURAL MODELS OF HEBREWS 1

Here the main text has been adjusted, and that is accounted for here out loud.

An earlier version of chapter 5 called the tripartition of Hebrews 1:5-13 — sonship declaration · presentation with proclamation · enthronement — "the prevailing reading in the commentary tradition, with an ancient Near Eastern inauguration ritual as background". That characterization does not hold up, because it conflates two things that in the literature lie apart.

III.1 The tripartition is broadly held — but on other grounds

The division itself is indeed widespread. It is, however, predominantly defended on formal-grammatical grounds, not ritual ones:

- the three tenses of the verb "to say" — εἶπεν (v. 5), λέγει (v. 7), εἴρηκεν (v. 13) - the enclosure of two rhetorical questions, in verse 5 and verse 13 - the "on the one hand [...] on the other" of verses 7-8

That is a textual argument, and it is strong. It has nothing to do with a coronation ritual.

III.2 The ritual model is a minority hypothesis — and its own defenders say so

The connection of that tripartition with an ancient Near Eastern inauguration ritual is expressly presented as uncertain by its defenders. Swetnam, who defends the model, writes that the tripartition "perhaps" corresponds to such a ceremony, that the indications for it are "slight", that the Jewish background is "real but elusive" and that "apodictic conclusions are not possible". The footnote of the NABRE gives precisely the model of that earlier version, but with "some scholars" added.

"Occasionally suggested", from the mouth of a proponent, is the opposite of "prevailing reading".

And the verse boundaries are not fixed — a model whose three principal renderings disagree about where the first phase ends is no congealed consensus:

The trail back moreover runs dead. Von Rad's study on the Judean royal ritual (1947) exists and has been read — but he unfolds two acts, anointing in the sanctuary and enthronement in the palace, and does not deliver the three-step scheme.

And then the origin, which on closer investigation turns out to lie somewhere other than everyone assumes. The three labels — exaltation · presentation · enthronement — were not designed for Hebrews. They come from Jeremias (1949) and Spicq (1947), and they were devised for a quite different verse: 1 Timothy 3:16. From there they were transferred to Hebrews 1.

And they were disputed from the very start. Kelly called the reconstruction "superficial and coincidental", and Schweizer pointed out that the Egyptian ceremony on which it relies had a different order and a different content.

That changes the matter. It is not about a model that gradually lost ground in Hebrews exegesis, but about an inherently disputed reconstruction from 1947-1949, designed for a different text and afterward relocated. Mark: seen firsthand (Gundry 1970, via biblicalstudies.org.uk).

The bibliographic knot at Grässer — the note where the model was supposedly introduced into Hebrews exegesis — remains unseen; part I of the EKKNT commentary is not accessible. See Appendix D §IV.

III.3 What is broadly held — and the distinction that decides everything

Enthronement as the theme of the catena is not the minority but the majority. Stolz even calls the enthronement idea in the commentaries "die am meisten vertretene" — the most represented one. Grässer, Schenck, Jipp, Lane and Koester all read the chapter from the enthronement.

The distinction the book must make thus does not run between majority and minority, but between two different things that bear the same name:

Whoever calls the first consensus is right. Whoever calls the second consensus is not.

III.4 The competing models

- Rhee (2016) reads the same verse blocks with wholly different labels: exaltation – incarnation – pre-existence – exaltation, as a mirroring of 1:1-4. - Bateman defends no tripartition but a midrashic reading: Psalm 2:7 and 2 Samuel 7:14 connected by gezerah shawah, Psalm 45 and Psalm 102 by a second rabbinic rule. He works with 1:5-13, "artfully framed by two rhetorical questions". - Meier argues symmetry between the seven christological predicates of 1:2b-4 and the seven quotations — a quite different axis. - Chiastic readings of the prologue are defended by several authors.

Bibliographic correction. An earlier working note named "Meier, Biblica 66 (1985), Symmetry and Theology [...], 168-189". That combination does not exist. They are two articles in the same volume: "Structure and Theology in Heb 1,1-14", Biblica 66/2 (1985) 168-189, and "Symmetry and Theology in the Old Testament Citations of Heb 1,5-14", Biblica 66/4 (1985) 504-533. The title of the one has been merged with the pagination of the other. (Three independent confirmations.)

III.5 The formulation the main text now uses

The catena is usually read in three parts, mostly on formal grounds: the three tenses of the verb "to say" and the enclosure by the rhetorical questions of verse 5 and verse 13. A part of the interpreters connects that tripartition with an ancient Near Eastern inauguration ritual — sonship declaration, presentation, enthronement. That remains a disputed hypothesis, of which even proponents acknowledge that the indications for such a ceremony are meager.

Mark: weighed, and the claim to consensus lapses.

IV. THE PRIEST WHO IS MISSING

Revelation calls the congregation three times kings and priests, or priests who reign (1:6; 5:10; 20:6). The thesis of this book — that it draws this from Exodus 19:6 and not from Psalm 110:4 — is confirmed, with one nuance that makes it stronger.

Revelation does not cite Exodus 19:6; it reformulates it. The Greek Exodus has βασίλειον ἱεράτευμα — "a royal priesthood", one concept, noun with modifier. Revelation makes it each time two: kings and priests (1:6; 5:10, in the Textus Receptus; the critical text has "a kingdom, priests" and "a kingdom and priests"), or priests with the kingship in a verb (20:6). And "priests of God" (20:6) is in Greek the title of Melchizedek (Genesis 14:18; Hebrews 7:1): beside Exodus 19:6 a second source. It moreover uses priest and not priesthood — a different word.

And there is a New Testament text that renders Exodus 19:6 verbatim, including "a holy people": 1 Peter 2:9. Revelation does that nowhere. At the foot of the mountain, moreover, stands a Melchizedek scene: Jethro, priest of Midian, blesses God for the deliverance "out of the hand of Egypt" (Exodus 18:10, the formula of Genesis 14:20) and eats bread "before God" (18:12).

The correct formulation therefore reads: the substance comes from Exodus 19:6, the wording does not.

Tested against the literature, and confirmed. Hoskins ("Priesthood in the Book of Revelation", SBJT 22.2, 2018) arrives at the same outcome: all three priest-places are an allusion to Exodus 19:6 and nowhere a quotation. And the decisive datum is again an absence — Melchizedek and Psalm 110 do not appear in that whole article. The standard work on this theme is Schüssler Fiorenza, Priester für Gott (1972).

The opposition, in four lines

Hebrews reads Psalm 110 in its entirety — verse 1 and verse 4, king and priest — and applies both to Christ. Revelation does not read Psalm 110, draws its priesthood from the Torah, and gives it to the congregation.

And that runs through into the word usage: the Lamb of Revelation bears no sacrificial word but a diminutive — never ἀμνός, always ἀρνίον. Lexically too there is in Revelation no priestly christology.

That is the same skewness as in §II, seen from another side.

V. THE CANONICAL QUESTIONS

V.1 Psalm 1 and 2 as one gate

Acts 13:33 cites Psalm 2:7 with the formula "as is also written in the second psalm". But not all manuscripts read "the second". Codex Bezae reads "the first" — and that reading is no carelessness, but the deposit of a counting in which Psalm 1 and Psalm 2 together form one psalm. Various rabbinic and patristic witnesses know that counting.

That touches this book directly, for Psalm 2 has no superscription — as the only one of the four — and the double hook of 2:12 to Psalm 1 is lexical and chiastic: the way that perishes, and the blessed that opens the Psalter and that closes Psalm 2. Two psalms without a seam between them, that together form the door of the Psalter: the Torah and the King. (The variant is well documented in Appendix B, B15; the inference weighed.)

V.2 The place of the four in the Psalter

The four do not stand together. They are distributed over three of the five books of the Psalter:

The foursome is thus no editorial group. It is a selection made by the New Testament reception, not by the compilers of the Psalter — and this book treats them together on the authority of that reception, not on the authority of their place.

That is an honesty the book can afford, for it does not weaken the thesis: that the canon brings four songs from three different books together and relates them to one Person is a stronger datum than if they had stood side by side.

And it is precisely the reason that Psalm 21 is missing. The verb-chain that runs through the royal psalms — the setting of the crown, the dominion, the footstool — also touches Psalm 21, and precisely that psalm is cited nowhere in the New Testament. The foursome is thus a selection and not a grab. See chapter 1 and chapter 11.

V.3 The maskil psalms

Psalm 45 bears in its superscription the word maskil, and is thereby one of the 13 maskil psalms of the Psalter. The superscription moreover names upon "Lilies", of the sons of Korah, and a love song — four labels above one poem.

Mark: well documented (count verified). The interpretive question of what maskil precisely denotes — instruction, artful song, or something else — is not settled and is not settled in this book.

V.4 The liturgical label, per psalm

A canonical observation, included here because it belongs to the reception chart:

Psalm 2 bears no liturgical label whatsoever. That fits with V.1: a psalm without a heading, that forms one whole with the preceding.

VI. WHAT HAS NOT BEEN VERIFIED IN THIS APPENDIX

This paragraph is no failure but an assignment. It stands here because the book carries only what it can carry.

Touches statements that stand above

1. The variant of Luke 3:22. Established is that the critical text has the ordinary reading. Not established: which witnesses carry the Western reading and how the modern editions weigh it. If it is original, then Psalm 2:7 in Luke shifts from echo to quotation. 2. The missing line in Hebrews 2:7 and the shorter reading of Hebrews 7:21. Both are established in the critical text and different in the majority text. The full comparison of the eight editions that Appendix B uses has not been done. 3. The indexes of Nestle-Aland and of the UBS edition have not been consulted. Everything that stands above about how those lists count rests on secondary description. That is the biggest gap of this appendix.

Negative assertions that are not yet exhaustive

4. The absence of Psalm 8 and Psalm 45 in Revelation rests on targeted checking of chapters 1, 3, 5, 7, 19, 20, 21 and 22. Not all 22 have been searched word for word. Made plausible, not established. 5. Psalm 45 in the rest of the New Testament: Matthew 22:1-14, 2 Corinthians 11:2 and Ephesians 5:25-27 have not been checked. 6. Psalm 110:2 and 110:5-7: nothing has been established, and nothing has been targeted in the search either. For an appendix that claims that two of the seven verses carry the whole reception, this must be nailed down.

The commentary literature

7. Not consulted: Meier's two articles; Attridge (Hermeneia); Grässer, where the key note on the inauguration model lies; Ellingworth in original (only via a verbatim quotation in Swetnam); Bateman 1997; Koester, Lane, Johnson, Cockerill, deSilva; Hengel and Hay, from whom the numbers 21 and 32 come. 8. That this appendix's own count (21) coincides with that of Hengel may be coincidence. Whether it concerns the same places has not been established.

Loose entries

9. Whether the commentary tradition lays the companions-hook between Hebrews 1:9 and 3:1, 3:14, 6:4, 12:8. 10. Revelation 1:5 goes back to Psalm 89: the Greek Psalm 88 has "the firstborn [...] high above the kings of the earth" (88:28) and "the faithful witness" (88:38), the same three members as 1:5; Psalm 2:2 supplies at most the kings. 11. Whether Leviticus 19:18 exceeds, on a pure quotation-count, the five of Psalm 110:1. See the following paragraph.

VII. THE SUPERLATIVE, HONESTLY WEIGHED

Chapter 5 says: "no verse from the Old Testament is quoted there, counting the allusions, as often as this one." That assertion is true as soon as allusions count, and not demonstrated as long as only quotations count. That is rarely added; the main text therefore adds it.

Formal quotations of Psalm 110:1 number five — and three of them are synoptic parallels of one and the same pericope. Whoever counts per pericope instead of per verse is left with three quotation-places: the dispute, the PentecostPentecostThe feast occurring 50 days after the Feast of Firstfruits, also called Shavuot (the Feast of Weeks). The day on which the Spirit was poured out in 31 AD (weighed) and the Church was born as the wheat firstfruits (Acts 2). Treated in chapter 2. sermon, and the catena of Hebrews.

The numbers in circulation are mutually not comparable, because they count different things — and on checking, even one of the numbers itself turned out not to be right:

That this appendix's own 21 coincides with that of Hengel remains possibly coincidence. His attribution is now bibliographically confirmed down to the page, but his list itself has not been consulted — and he works with two categories where this appendix uses three. Two counts that give the same total with a different division are not without more the same count.

Recommended formulation:

*Psalm 110:1 is, counted with its allusions, the most cited Old Testament verse of the New Testament — 21 places. Formal quotations number five, of which three are synoptic parallels of one pericope.*

And there is an argument that is stronger than the number, and that needs no count at all. No other Old Testament verse is spread over so many different New Testament writers: the three synoptists, Acts, three letters of Paul, Hebrews and 1 Peter. That is a spread-argument, and it carries.

Appendix C, 12 August 2026. The complete working file with all the Greek lines, source citations per entry and the marks per statement belongs to the working dossiers, available on request.