Psalm 2 is thought to be an enthronement text. The rebel nations and the uses of an iron rod are Assyrian motifs. The begetting of the king is an Egyptian one.:26Israel's kings are referred to as the son of the LORD. They are reborn or adopted on the day of their enthroning as the "son of the LORD".:150
Some scholars think that Psalm 110 is an alternative enthronement text. Psalm 110:1 distinguishes the king from the LORD. The LORD asks the king to sit at his right hand. Psalm 110:3 may or may not have a reference to the begetting of kings. The exact translation of 110:3 is uncertain. In the traditional Hebrew translations his youth is renewed like the morning dew. In some alternative translations the king is begotten by God like the morning dew or by the morning dew. One possible translation of 110:4 is that the king is told that he is a priest like Melchizedek. Another possibility is to translate Melchizedek not as a name but rather as a title "Righteous King". If a reference is made to Melchizedek this could be linked to pre-Israelite Canaanite belief. The invitation to sit at the right hand of the deity and the king's enemy's being used as footstools are both classic Egyptian motifs, as is the association of the king with the rising sun. Many scholars now think that Israelite beliefs evolved from Canaanite beliefs.:29–33:150 Jews have traditionally believed that Psalm 110 applied only to King David. Being the first Davidic king, he had certain priest-like responsibilities.
Psalm 45 is thought to be a royal wedding text. Psalm 45:7-8 may refer to the king as a god anointed by God, reflecting the king's special relationship with God.:150
Some believe that these psalms were not meant to apply to a single king, but rather were used during the enthronement ceremony. The fact that the Royal psalms were preserved suggests that the influence of Egyptian and other near eastern cultures on pre-exile religion needs to be taken seriously. Ancient Egyptians used similar language to describe pharaohs. Assyrian and Canaanite influences among others are also noted.:24–38
In 2 Samuel 7:13–16 God promises David regarding his offspring that "I will be to him as a father and he will be to me as a son." The promise is one of eternal kingship.:39–44
In Isaiah 9:6 the next king is greeted, similarly to the passages in Psalms. Like Psalm 45:7–8 he is figuratively likened to the supreme king God.:150 Isaiah could also be interpreted as the birth of a royal child, Psalm 2 nevertheless leaves the accession scenario as an attractive possibility.:28 The king in 9:6 is thought to have been Hezekiah by Jews and various academic scholars.:28
In Jeremiah Chapter 31 God refers to himself as the father of Israel and Ephraim as his first born son. Ephraim in Jeremiah refers collectively to the northern kingdom.:43