Psalms 94:20

“Shall the throne of iniquity have fellowship with thee, etc.] Or “be joined with thee”, be “partner with thee” f1350, as antichrist affects to be; who may well be called “the throne of iniquity”, since the dragon, the old serpent, and Satan, gave him his power, seat, or throne, and great authority: his coming is after the working of Satan, with all deceivableness of unrighteousness; he sits and enacts, practices and countenances, all manner of iniquity; he sits in the temple of God, showing himself as if he was God; he claims all power in heaven and in earth; takes upon him to dispense with the laws of God and men, and makes new laws, and binds the consciences of men with them; presumes to…”

“Shall the throne of iniquity - The throne established in iniquity; or, sustaining iniquity. The allusion is probably to what was referred to in the former part of the psalm - the powers that were spreading desolation through the land - wicked princes or rulers, Psalms 94:3-7. Their thrones were established on evil; they defended wickedness and wrong by their authority; they abused their power, and employed it to overthrow the rights of others. The “phrase” would be applicable to any unjust government, or to any laws that are designed to uphold that which is wrong. Such are all the laws which authorize or uphold slavery, gaming, lotteries, the traffic in intoxicating drinks, etc. Have…”

“Shall - Wilt thou take part with the unrighteous powers of the world who oppress thy people. A law - By virtue of those unrighteous decrees which they have made. Next: Psalms Chapter 95”

“throne: Psa 52:1, Psa 82:1; Sa1 22:12; Ecc 3:16, Ecc 5:8; Amo 6:3 fellowship: Ch2 6:14-16; Isa 1:11-20; Jer 7:4-11; Joh 18:28; Jo1 1:5, Jo1 1:6 frameth: Psa 58:2; Kg1 12:32; Est 3:6-12; Isa 10:1; Dan 3:4-7, Dan 6:7-9; Mic 6:16; Joh 9:22, Joh 11:57; Rev 13:15-17 Psalms 94:21”

“In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel (Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Pro 1:22, it also appears that מדוּבּין = מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so…”