Psalm 45 Semantics
Royal wedding song
Psalm 45
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 45, but for all of the psalms.
- See SDBH on Psalm 45.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 45 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 45, click the expandable button below.
(Click diagram to enlarge)
Psalm 45 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase
Preposition
preposition: לַ for
Object
article: ה the <status="elided">
Nominal
verb-participle: מְנַצֵּחַ director
Fragment
PrepositionalPhrase
Preposition
preposition: עַל according to
Object
noun: שֹׁשַׁנִּים lilies
Fragment
PrepositionalPhrase
Preposition
preposition: לִ by
Object
ConstructChain
noun: בְנֵי sons
noun: קֹרַח Korah
Fragment
noun: מַשְׂכִּיל maskil
Fragment
Nominal <gloss="ode">
ConstructChain
noun: שִׁיר song
noun: יְדִידֹת love
Notes
Note for v. 1
v. 1 – As noted by GKC (§124e), יְדִידֹֽת fits well the category of "a number of plurals, found almost exclusively in poetry ... which are evidently intended to intensify the idea of the stem" (cf. Ḥakham 1979, 257).
Note for v. 1
v. 1 – The construct chain שִׁ֣יר יְדִידֹֽת is literally "a love song" (so BDB, DCH)—see the grammar notes for the plural form יְדִידֹת. The designations appears to be a genre marker, and is unique within the Psalter, though see Isa 5:1, which uses similar (though not exactly the same) wording: אָשִׁ֤ירָה נָּא֙ לִֽידִידִ֔י שִׁירַ֥ת דּוֹדִ֖י לְכַרְמ֑וֹ "I shall sing to my beloved a love song about his vineyard." Given that "love song" in English refers only to romantic love and that sense is absent in the psalm, we have preferred the term ode (cf. Blankesteijn 2021, 2, 8).[1]
v. 2
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
ConstructChain <gloss="my heart">
noun: לִבּ heart
suffix-pronoun: ִי me
Predicate
verb: רָחַשׁ is stirred
Adverbial
Nominal
noun: דָּבָר theme
adjective: טוֹב good
Fragment
Clause
Subject
pronoun: אָנִי I
Predicate
verb-participle: אֹמֵר am reciting
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: מֶלֶךְ king
Object
ConstructChain <gloss="my verses">
noun: מַעֲשׂ verses
suffix-pronoun: ַי me
Fragment
Clause
Subject
ConstructChain <gloss="my tongue">
noun: לְשׁוֹנ tongue
suffix-pronoun: ִי me
Predicate
verb: is
Complement
ConstructChain
noun: עֵט pen
Nominal
noun: סוֹפֵר scribe
adjective: מָהִיר skillful
Notes
Note for v. 2
v. 2 – Since the verb רחשׁ only occurs here, it is difficult to tell whether it should be read as transitive or intransitive. The same root, however, is used intransitively in Aramaic—for example Targum Onkelos' rendering of יִשְׁרְצ֣וּ הַמַּ֔יִם in Gen 1:20 ("Let the waters swarm with...") as יִרְחֲשׁוּן מַיָּא—so the same has been preferred here.
As evident in Symmachus,[2] reading the clause intransitively most plausibly involves "my heart" as the grammatical subject (see, e.g., NASB: "My heart overflows with a good theme," ESV: "My heart overflows with a pleasing theme," NIV: "My heart is stirred by a noble theme").[3]
Note for v. 2
v. 2 – According to the rest of the psalm, the poet’s heart is "stirred" by a powerful theme or topic, rather than word or matter, which are more frequent senses of דָּבָר. For our preferred gloss, theme, see BDB.[4]
Note for v. 2
v. 2 – The noun מַעֲשֶׂה has a wide semantic range. It can refer to work in the sense of the labor of daily life, but can also have the sense of a technical accomplishment, a finely-crafted product/work (SDBH) such as "the work of a baker" מַעֲשֵׂה אֹפֶה (Gen 40:17) = baked goods. The latter is likely here, but in this case, the work is that of a poet, i.e. a lyrical poem. Being grammatically plural, מַעֲשַׂ֣י may refer to poetic verses.
Note for v. 2
v. 2 – Although pen (עֵ֤ט) is suggested as the English gloss here, as a common writing tool, it should be borne in mind that in the world of the Psalms, עֵט was different from modern pens, being a "reed of about 20 centimeters long and sharpened on one end and split to form a nib; sometimes made of a rush cut at an angle and then frayed to form a fine brush; ► used for making marks with ink on writing material" (SDBH).
Note for v. 2
v. 2 – The word glossed as skillful, מָהִֽיר, comes from the root "to be quick," such that here it is used as an adjective to describe the "state in which humans have a significant level of proficiency in a certain craft, which enables them to work relatively fast" (SDBH).[5] Compare, e.g., “Do you see someone skilled in their work (מָ֘הִ֤יר בִּמְלַאכְתּ֗וֹ)? They will serve before kings” (Prov 22:29, NIV).
Alternative
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
noun: דָּבָר theme
adjective: טוֹב good
Predicate
verb: רָחַשׁ stirs
Object
ConstructChain
noun: לִבּ heart
suffix-pronoun: ִי me
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: לִבּ heart
suffix-pronoun: ִי me
Predicate
verb: רָחַשׁ pours forth
Object <status="alternative">
noun: דָּבָר theme
adjective: טוֹב good
Notes
Alternative
v. 2 – If verb רחשׁ is interpreted as transitive, either "my heart" or "a good word" may be the grammatical subject. Though the former is most plausible (see e.g., KJV: "My heart is inviting a good matter").[6]
On the other hand, a minority of modern translations read the "good word" as subject (see, e.g., NLT: "Beautiful words stir my heart," GNT: "Beautiful words fill my mind").
Note for v. 2
v. 2 – The verb רחשׁ, appearing only here in the Bible, is described by SDBH as "Literally: (one's) heart is astir; hence: = process by which thoughts about something keep one's mind occupied -- (one's) mind is full of thoughts."[7] For the grammar and transitivity of the verb, see the grammar notes.
v. 3
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause <gloss="you are the most attractive of all people">
Predicate
verb: יְפֵיפִיתָ you are attractive <status="revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: בְּנֵי sons >> members
noun: אָדָם humankind
Fragment
Clause
Subject
noun: חֵן kindness
Predicate
verb: הוּצַק is poured out
Adverbial
PrepositionalPhrase <gloss="by your speech">
Preposition
preposition: בְּ by
Object
ConstructChain
noun: שְׂפְתוֹתֶי lips>>speech
suffix-pronoun: ךָ you
Fragment
Conjunction
conjunction: עַל כֵּן therefore
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: בֵּרַכְ has commended
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לְ to
Object
noun: עוֹלָם forever
Notes
Note for v. 3
v. 3 – As indicated from the most similar form of יָפְיָפִיתָ in Jer 46:20, יְפֵֽה־פִיָּ֖ה, the expected pattern is peʿalʿal rather than peʿapeʿal(?), as the MT apparently has here.[8] The grammars, however, list this case among those more common peʿalʿal forms, without any comment on its unique (and therefore dubious) form (see, e.g., GKC §55e, JM §59d), which is "is contrary to all anal[ogy]" and should be "read either יָפִיתָ or יְפֵיפִיתָ" (BDB, 421). Since the latter suggestion follows the expected peʿalʿal and maintains the MT's consonantal text, it has been preferred here.[9]
Alternative
v. 3 – As discussed under the preferred diagram, the form יָפְיָפִיתָ is unique in the Bible. Besides our preferred revocalization, another explanation offered is of dittography ("writing twice") of יפ (GKC §55e), such that only the form יָפִית should be read. Alternatively, the consonant ו in יָפוֹ has been lost, such that we should read יָפוֹ יָפִיתָ (HALOT 423). This reading is perhaps supported by Aquila (κάλλει ἐκαλλιώθης) and Symmachus (κάλλει καλὸς εἶ) both ≈ 'in beauty you are beautiful', which is a common strategy among the Greek translators for rendering the compound infinitive absolute construction.[10] Note, however, that there is no evidence of any Hebrew manuscript variation concerning this form—at least among those compiled by Kennicott, de-Rossi and Ginsburg, so the emendation יָפוֹ יָפִיתָ has not been preferred.
Note for v. 3
v. 3 – The phrase ה֣וּצַק חֵ֭ן בְּשִׂפְתוֹתֶ֑יךָ is "literally: grace is poured out on (one's) lips; hence: = pattern of actions by which humans speak gracious and kind words -- kind words flow from one's lips" (SDBH).[11] The majority of the ancient versions follow the sense of חֵן quite closely, though the Peshitta contains the plural ܪ̈ܚܡܐ "mercies."
Note for v. 3
v. 3 – The two most plausible readings of the prepositional phrase מִבְּנֵ֬י אָדָ֗ם following "you are attractive" is partitive, i.e., from among mankind, or as graduability, which can function on a scale from mere comparison, i.e., more than mankind, to superlative (Staszak 2024, 182), i.e., the most of mankind. The latter, superlative reading, can subsume the partitive interpretation, since it requires the king to belong to the set of "mankind."[12]
- The comparative reading is found in the LXX (as well as Symmachus and Quinta): ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων "Youthful in beauty you are, beyond the sons of men" (NETS).
- The superlative reading is found in the CSB: "You are the most handsome of men."
Due to the reduplicative stem of the preceding verb, *יְפֵיפִיתָ* (see the grammar notes), which often communicates intensification of an action, though in this case it is the state of being attractive, the superlative interpretation has been favored.[13]
Alternative
SimpleGrammar
Fragment <status="alternative">
Clause <gloss="you are the most attractive of all people">
Predicate
verb: יָפִית you are attractive <status="emendation">
adverb: יָפוֹ much <status="emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from >> more
Object
ConstructChain
noun: בְּנֵי sons >> members
noun: אָדָם humankind
Notes
vv. 4-5
Preferred
SimpleGrammar
DiscourseUnit [v. 4-5]
Fragment
ClauseCluster
Clause
Subject
Vocative
noun: גִּבּוֹר great one
Predicate
verb: חֲגוֹר strap
Object
Nominal
Apposition
Nominal
ConstructChain <gloss="your sword">
noun: חַרְבְּ sword
suffix-pronoun: ךָ you
Nominal <status="alternative">
Nominal
ConstructChain
noun: הוֹדְ splendor
suffix-pronoun: ךָ you
Conjunction
conjunction: וַ and
Nominal
ConstructChain
noun: הֲדָרֶ majesty
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל upon
Object
noun: יָרֵךְ thigh
Adverbial
Nominal <gloss="in your splendor and your majesty">
Nominal
ConstructChain <gloss="your splendor">
noun: הוֹדְ splendor
suffix-pronoun: ךָ you
Conjunction
conjunction: וַ and
Nominal
ConstructChain <gloss="your majesty">
noun: הֲדָרֶ majesty
suffix-pronoun: ךָ you
Conjunction <status="alternative">
conjunction: וְ and
Clause <status="alternative">
Predicate
Predicate
verb: הֵדְרֵךְ bend <status="alternative revocalization">
Object
ConstructChain <status="elided">
noun: חִצֶּי arrows
suffix-pronoun: ךָ you
Conjunction
conjunction: וַ and
Clause
Predicate <gloss="in your majesty ride victoriously for the sake of truth and humility, and righteousness">
Predicate
verb: צְלַח be victorious
Predicate
verb: רְכַב ride
Adverbial
Nominal <gloss="in your majesty">
ConstructChain
noun: הֲדָרְ majesty
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל for
Object
Nominal
ConstructChain
noun: דְּבַר the cause of
Nominal
noun: אֱמֶת truth
Conjunction
conjunction: וְ and
Nominal
Apposition
noun: עַנְוָה humility
noun: צֶדֶק righteousness <status="alternative">
Conjunction
conjunction:
Nominal
noun: צֶדֶק righteousness
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: עַל for
Object
Nominal
Nominal
ConstructChain
noun: דְּבַר the cause of
noun: אֱמֶת truth
Conjunction
conjunction: וְ and
Nominal
ConstructChain
noun: עַנְוַת humility <status="emendation">
noun: צֶדֶק righteousness
Conjunction
conjunction: וְ and
Clause
Subject
Nominal
ConstructChain <gloss="your right hand">
noun: יְמִינֶ right hand
suffix-pronoun: ךָ you
Predicate
verb: תוֹרְ let it show
adverb: נוֹרָאוֹת wonderfully <status="alternative">
Object
suffix-pronoun: ךָ you
SecondObject
Nominal
verb-participle: נוֹרָאוֹת awesome deeds
Notes
Note for vv. 4-5
v. 5 – Note that the LXX's ἔντεινον most likely reflects the reading of וַהֲדָ֬רְךָ֨ as the imperative וְהֵדְרֵךְ "bend, stretch," though this is always accompanied by either קֶשֶׁת or חֵץ (see Ps 7:13; 11:2, etc.) which is not the case here. It could perhaps be considered elided, as v. 6 begins with חִצֶּ֗יךָ "your arrows."
Note for vv. 4-5
v. 4 – For the alternative apposition between חַרְבְּךָ֣ and ה֝וֹדְךָ֗ וַהֲדָרֶֽךָ, Saadia renders פהו בהאיך ובהג׳ך "which is your splendor and your majesty" (Qafaḥ 1965, 128).
Note for vv. 4-5
v. 5 – Though the position of the waw is perhaps less expected than in penultimate position ("final coordination," Scheumann 2020), coordinate waw in the antepenultimate position and lacking prior to the last entity of the list is not unheard of (GKC §154a; Fassberg 2019, §319), as also in v. 9's מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת (such that וְעַנְוָה־צֶ֑דֶק is semantically equivalent to וַעֲנְוָה וָצֶדֶק; so Ḥakham 1979, 258). The two abstract nouns are found coordinated in Zephaniah 2:3 בַּקְּשׁוּ־צֶ֙דֶק֙ בַּקְּשׁ֣וּ עֲנָוָ֔ה "Seek righteousness, seek humility" (NIV).[14]
Alternative readings of the syntax involve apposition between עַנְוָה and צֶ֑דֶק or emending עַנְוָה as the construct form עַנְוַת (as witnessed in Jerome's Iuxta Hebraeos, the Peshitta and Aquila). The adverbial reading of נוֹרָא֣וֹת is read in the LXX's θαυμαστῶς "marvelously" (NETS) and finds a syntactic parallel in Ps 139:14: אֽוֹדְךָ֗ עַ֤ל כִּ֥י נוֹרָא֗וֹת נִ֫פְלֵ֥יתִי "I praise you because I am fearfully and wonderfully made" (NIV; see also Ps 65:6, as pointed out by Gaster 1955, 242 n. 13).
Note for vv. 4-5
v. 4 – The constituents ה֝וֹדְךָ֗ וַהֲדָרֶֽךָ function as nominal adverbs, rendered by the CEB as comitative: "Strap on your sword, great warrior, with your glory and grandeur," and the JPS as manner: "Gird your sword upon your thigh, O hero, in your splendor and glory'," as we have preferred here.[15]
Note for vv. 4-5
v. 5 – Just as ה֝וֹדְךָ֗ וַהֲדָרֶֽךָ in the previous verse, if the text has not suffered dittography (see the grammar notes), the initial וַהֲדָ֬רְךָ֨׀ in our present verse should also be interpreted as a nominal adverb, such as the JPS's "in your glory, win success" and TOB's "With splendor, ride and triumph."[16]
Note for vv. 4-5
v. 5 – A number of ancient and modern translations have interpreted צְלַ֬ח רְכַ֗ב as a serial verb construction, such as Targum Psalms תצלח למרכב "succeed to ride" and the ESV's "ride out victoriously." Although such a function of the verb צלח is nowhere else attested in the Bible, such widely held interpretation is reflected also in the conjunctive accents between צְלַ֬ח רְכַ֗ב, such that the mono-eventive reading is quite persuasive and we have preferred the gloss, ride victoriously.[17]
Note for vv. 4-5
v. 5 – The prepositional phrase עַֽל־דְּבַר־אֱ֭מֶת וְעַנְוָה־צֶ֑דֶק is headed by עַל דְּבַר, which most commonly communicates "on account of" in the Bible (i.e., causal; see Gen 20:11; Num 25:18; Deut 4:12; 2 Sam 3:8; 13:22; 2 Kgs 6:11; Ezra 10:9), but in the Psalms the sense of "for the sake of" (i.e., purpose), is also found. See עַל־דְּבַ֥ר כְּבֽוֹד־שְׁמֶ֑ךָ "for the glory of your name" (Ps 79:9, NIV; cf. Prov 29:12).[18] This latter reading best fits the context here, as reflected in the LXX's ἕνεκεν "on account of," and the NET's "for the sake of," among others.[19]
Note for vv. 4-5
v. 5 – As discussed in the grammar notes, phrase-level waw typically exhibits "final coordination," that is, only between the final two constituents of a list (Scheumann 2020). Nevertheless, as in אֱ֭מֶת וְעַנְוָה־צֶ֑דֶק, coordinate waw in the antepenultimate position and lacking prior to the last entity of the list is not unheard of (GKC §154a; Fassberg 2019, §319), as also in v. 9's מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת (such that וְעַנְוָה־צֶ֑דֶק is semantically equivalent to וַעֲנְוָה וָצֶדֶק; so Ḥakham 1979, 258).
v. 6
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
ConstructChain <gloss="your arrows">
noun: חִצֶּי arrows
suffix-pronoun: ךָ you
Predicate
verb: are
Complement
verb-participle: שְׁנוּנִים sharp
Adverbial
PrepositionalPhrase <gloss="in the heart of the king's enemies">
Preposition
preposition: בְּ in
Object
ConstructChain
noun: לֵב heart
ConstructChain
Nominal
noun: אוֹיְבֵי enemies
adjective: אֶלֶף a thousand <status="alternative emendation">
Nominal
article: הַ the
noun: מֶּלֶךְ king
Fragment
Clause
Subject
noun: עַמִּים peoples
Predicate
verb: יִפְּלוּ fall
Adverbial
PrepositionalPhrase
Preposition
preposition: תַּחְתֶּי under
Object
suffix-pronoun: ךָ you
Notes
Note for v. 6
v. 6 – The semantics of the first and third lines of this verse cause it to be read as an AXB pattern of vertical grammar, with the middle line as a parenthetical (cf. 1 Sam 2.2; Ps 93:4 and the AXBB' variation in Pss 33:20-21; 139:19-20; see further Atkinson, "Parentheticals in Prophetic and Poetic Literature," VT 2025).
Alternative
v. 6 – For the alternative presence of אלף "a thousand," presumably modifying the enemies, see אוי]ב̊י המלך אלף in 11Q8 f8 1.
v. 7
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Vocative
noun: אֱלֹהִים God
Clause
Subject
ConstructChain <gloss="your throne">
noun: כִּסְאֲ throne >> reign
suffix-pronoun: ךָ you
Predicate
verb: is
Adverbial
Nominal
noun: עוֹלָם forever
conjunction: וָ and
noun: עֶד ever
Fragment
Clause
Subject
ConstructChain <gloss="the scepter of your kingdom">
noun: שֵׁבֶט scepter >> authority
ConstructChain
noun: מַלְכוּתֶ kingdom
suffix-pronoun: ךָ you
Predicate
verb: is
Complement
ConstructChain <gloss="an upright scepter">
noun: שֵׁבֶט scepter >> authority
noun: מִישֹׁר uprightness
Notes
Note for v. 7
v. 7 – The construct chain שֵׁ֥בֶט מִ֝ישֹׁ֗ר communicates a scepter (entity) of uprightness (characteristic-quality), that is, a scepter characterized by uprightness, while שֵׁ֣בֶט מַלְכוּתֶֽךָ is similarly a scepter (entity) of ruling (characteristic-quality), though the verbal notion ruling is carried out by "you."
v. 8
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
ClauseCluster
Clause
Predicate
verb: אָהַבְתָּ you love
Object
noun: צֶּדֶק righteousness
Conjunction
conjunction: וַ and
Clause
Predicate
verb: תִּשְׂנָא you hate
Object
noun: רֶשַׁע wickedness
Fragment
conjunction: עַל כֵּן therefore
Fragment
Clause
Subject
Apposition
noun: אֱלֹהִים God
Nominal
ConstructChain <gloss="your God">
noun: אֱלֹהֶי God
suffix-pronoun: ךָ you
Predicate
verb: מְשָׁחֲ has anointed
Object
suffix-pronoun: ךָ you
Adverbial
Nominal <gloss="with oil that results in rejoicing">
ConstructChain
noun: שֶׁמֶן oil
noun: שָׂשׂוֹן rejoicing
Adverbial
PrepositionalPhrase <gloss="to the exclusion of your peers">
Preposition
preposition: מֵ away from
Object
ConstructChain
noun: חֲבֵרֶי peers
suffix-pronoun: ךָ you
Notes
Note for v. 8
v. 8 – The prepositional phrase מֵֽחֲבֵרֶֽיךָ could be interpreted as a comparison, as "exclusive difference" (Staszak 2024 §6.15), i.e., an extension of detachment, or as source.[20]
The comparative reading is found in the CSB: "God, your God, has anointed you with the oil of joy more than your companions."[21] The detachment/exclusive difference is found in Luther 2017: "God, your God, anointed with joyful oil like none of your companions."[22] The source interpretation has been suggested by a number of commentators, to read "God has anointed you with the oil of rejoicing of your companions."[23]
Although a common function of מִן is comparison, it makes little sense in the psalm that the king's colleagues would also be anointed by God, though only to a lesser degree (Gaster 1955, 244). Similarly, though attractive in light of the following wedding scene (vv. 11-16), the friends as those who provide the oil is also unlikely. The best interpretation thus seems to be the exclusive difference/detachment reading of מִן. Staszak (2024, 202) explains this function as an extension of comparative/superlative מִן, which, rather then finding its comparee on the scale, it is off the scale completely, so that direct comparison is impossible and the characteristic belongs exclusively to the standard of comparison, in this case "you," the king. This function is extremely rare following a verb, however, as Staszak (2024, 203) only lists the present verse and 2 Chr 20:27: שִׂמְּחָ֥ם יְהוָ֖ה מֵֽאוֹיְבֵיהֶֽם "the Lord had given them cause to rejoice over their enemies" (NIV) ➞ "the Lord caused them to rejoice to the exclusion of their enemies' rejoicing."[24] Thus the present prepositional phrase should be rendered "God has anointed you without/to the exclusion of your companions."
Note for v. 8
v. 8 – One possible interpretation of שֶׁ֥מֶן שָׂשׂ֗וֹן is entity-synonym, which employs the imagery of anointing oil to refer to the giving of something else, namely joy. An analogous use is found in Isa 61:3, in which abstract ideas (gladness, praise) are described with concrete images (oil, garment):
לָשׂ֣וּם ׀ לַאֲבֵלֵ֣י צִיּ֗וֹן לָתֵת֩ לָהֶ֨ם פְּאֵ֜ר תַּ֣חַת אֵ֗פֶר שֶׁ֤מֶן שָׂשׂוֹן֙ תַּ֣חַת אֵ֔בֶל מַעֲטֵ֣ה תְהִלָּ֔ה תַּ֖חַת ר֣וּחַ כֵּהָ֑ה
[YHWH has anointed me . . .] to bestow on them a crown of beauty instead of ashes, the oil of joy instead of mourning, and a garment of praise instead of a spirit of despair. (NIV)
Nevertheless, it is unclear in Ps 45 what it would mean to be anointed with joy, where his peers had not been (see the note on the final phrase of the verse, מֵֽחֲבֵרֶֽיךָ). Rather, the construct relationship is plausibly that of entity-result, such that the anointing oil of the king results in joy—not only his but also those witness both his coronation and wedding. Indeed, the righteous and just nature of his rule cause his subjects to rejoice, as possibly asserted also in Proverbs 29:2: "When the righteous are in power the people rejoice" (REB).
v. 9
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Clause
Subject
ConstructChain <gloss="all your clothes">
Nominal
quantifier: כָּל all
ConstructChain
noun: בִּגְדֹתֶי clothes
suffix-pronoun: ךָ you
Predicate
verb: are
Complement
Nominal
Nominal
noun: מֹר myrrh
Conjunction
conjunction: וַ and
Nominal
noun: אֲהָלוֹת aloes
Conjunction
conjunction:
Nominal
noun: קְצִיעוֹת cassia
Fragment
Clause
Subject
noun: מִנִּי stringed instruments
Adjectival
PrepositionalPhrase <gloss="from ivory palaces">
Preposition
preposition: מִן from
Object
ConstructChain
noun: הֵיכְלֵי palaces
noun: שֵׁן ivory
Predicate
verb: שִׂמְּחוּ cause to rejoice
Object
suffix-pronoun: ךָ you
Notes
Note for v. 9
v. 9 – The syntax of this clause is unambiguously to be read as a verbless clause. As noted by GKC (§141d): "That the language, however—especially in poetry—is not averse even to the boldest combinations in order to emphasize very strongly the unconditional relation between the subject and predicate, is shown by such examples as ψ 45:9 myrrh and aloes and cassia are all thy garments (i.e. so perfumed with them that they seem to be composed of them)."
Note for v. 9
v. 9 – For the waw conjunction only between the first and second entities of the list, see the note at v. 5. Here, just as in v. 5, ancient versions such as the LXX and Peshitta provide a conjunction between all three entities.
Note for v. 9
v. 9 – For the morphology of מִנִּ֥י as plural, see the discussion in GKC §87f (cf. עַמִּ֣י in Ps 144:2, read as עמים in 11Q5 and rendered simply as "peoples" by Jerome, though "my people" by the LXX). Due to the controversial morphology, none of the ancient versions recognize this word as related to "stringed instruments" (see the alternative diagrams).
Note for v. 9
v. 9 – The list of descriptors for the king's clothes, מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת, aside from מֹר "myrrh," contains two very rare words in the Bible. The word אֲהָלוֹת "agarwood tree, aloe" (SDBH) appears only here and in Song of Songs 4:14 (though the masculine plural form אֲהָלִים is also found in Prov 7:17). Though it is claimed that this is a loan word from Sanskrit aguru (BDB, HALOT), which would justify the agarwood suggestion, the reception of "g" as Hebrew "he" has never been satisfactorily explained, and the aloe sense is much more likely due to the words which typically accompany אֲהָלוֹת/אֲהָלִים in its few instantiations, which include מֹר and קְצִיעוֹת here and in Song 4:14, לְבֹנָה "frankincense," too, in Song 4:14, while Prov 7:17 also includes קִנָּמוֹן "cinnamon," all of which are native to the Horn of Africa, and from where the loanword probably originated (Noonan 2019, 44). Further, although the LXX renders אֲהָלוֹת here as στακτή "oozing drops... trickling" (LSJ), translated as myrrh oil in the NETS (cf. Jerome's stacta), Song 4:14 is read as ἀλώθ,[25] probably a by-form (perhaps following the Hebrew morphology) of ἀλόη "aloe," from which subsequent forms of the word were derived in Aramaic, Syriac, Arabic, Ethiopic, and Latin (Noonan 2019, 44).
The second rare term is קְ֭צִיעוֹת, appearing only here in the Bible. The ancient versions are consistent in rendering this term as some form of their received "cassia," presumably cinnamomum cassia (so SDBH). Nevertheless, "Classical sources unequivocally state that the spice denoted by κασία and casia comes from Ethiopia and Arabia, and they clearly describe a spice other than C. cassia (e.g., Dioscorides, Mat. med. 1.13; Theophrastus, Hist. plant. 9.5.1–3; Pliny, Nat. 12.43.95–97). Therefore, Hebrew קְצִיעָה as well as Greek κασία and Latin casia must refer to a cassia-like spice found in Ethiopia or Arabia, not true cassia... Without doubt this word originates from Ethiopia or Arabia, exactly where Classical sources say this plant comes from. The contextual mention of myrrh, ivory, and Ophir (Ps 45:9–10), all connected with the Red Sea region between Ethiopia and Arabia, confirms this loan hypothesis" (Noonan 2019, 196-197).
Note for v. 9
v. 9 – For discussion of מִנִּ֥י as the plural "stringed instrument," see the grammar notes. Another lexically-significant interpretation of that of Targum Psalms as מארע מני "from the land of Minni," of which "The place understood here may be Minyas in Armeni" (Stec 2004, 96 n. 21).
Note for v. 9
v. 9 – On the position of the waw in the list מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת, see the grammar and phrase-level notes at v. 5.
Alternative
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
ConstructChain <gloss="all your clothes">
Nominal
quantifier: כָּל all
ConstructChain
noun: בִּגְדֹתֶי clothes
suffix-pronoun: ךָ you
Predicate
verb: are
Complement
Nominal
Nominal
noun: מֹר myrrh
Conjunction
conjunction: וַ and
Nominal
noun: אֲהָלוֹת aloes
Conjunction
conjunction:
Nominal
noun: קְצִיעוֹת cassia
Adverbial
PrepositionalPhrase <gloss="from ivory palaces">
Preposition
preposition: מִן from
Object
Nominal
ConstructChain
noun: הֵיכְלֵי palaces
noun: שֵׁן ivory
Adjectival
PrepositionalPhrase <gloss="from">
Preposition
preposition: מִנִּי from
Object
noun:
RelativeClause
RelativeParticle
particle: which
Clause
Subject
Relative
Predicate
verb: שִׂמְּחוּ they cause to rejoice
Object
suffix-pronoun: ךָ you
Fragment <status="alternative">
Clause
Subject
Relative
Predicate
verb: שִׂמְּחוּ they cause to rejoice
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: מִנּ because of
Object
suffix-pronoun: ִי me
Fragment <status="alternative">
Clause
Subject
Relative
Predicate
verb: שִׂמְּחוּ they cause to rejoice
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="from ivory palaces">
Preposition
preposition: מִן from
Object
Nominal
ConstructChain
noun: הֵיכְלֵי palaces
ConstructChain
noun: שֵׁן ivory
noun: מִנִּי Minni
Notes
Alternative
v. 9 – Although in prose we might expect the explicit relative pronoun, as מֵאֲשֶׁר (see, e.g., Gen 31:1; Exod 5:11, among others), it is common for relative relations to be asyndetic in poetry. The problem with the syntax of מִן [+ relative] here, however, is the sense of the antecedent of the relative. It must be understood as repeating the locative "from ivory palaces" of the previous clause (as explicit in Symmachus' ὅθεν "from where"), while the subject seems to be understood as the "garments" as pleasing the king. Alternatively, the plural verb could simply be read as impersonal, i.e., "people please you." This seems less intuitive than stringed music as pleasing.
Aquila and the Peshitta understand the form מִנִּ֥י as the preposition מִן with a first person suffix[26] which occurs ten times in the Bible, though we would typically expect the more common form מִמֶּ֫נִּי. Furthermore, the first person speaker has been absent since v. 2.
A final suggestion is that of Targum Psalms, which reads as a place name, modifying the "ivory" of the previous clause: מן היכליא דמכבשין בשין דפיל מארע מני יחדונך "From palaces that are inlaid with ivory from the land of Minni they shall make you glad" (Stec 2004, 96). Stec comments, "TgPss evidently understands MT mny as a place name and takes it as going with the preceding word; i.e., MT šn mny = “ivory of Minni.” The place understood here may be Minyas in Armenia" (2004, 96 n. 21).
v. 10
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Subject
ConstructChain
noun: בְּנוֹת daughters
noun: מְלָכִים kings
Predicate
verb: are
Complement
Adjectival
PrepositionalPhrase <gloss="among your treasures">
Preposition
preposition: בְּ among
Object
ConstructChain
Nominal
adjective: יִקְּרוֹתֶי treasures
suffix-pronoun: ךָ you
Adjectival
PrepositionalPhrase <status="alternative">
Preposition
preposition: בִּ inside <status="revocalization">
Object
ConstructChain
Nominal
adjective: קִרוֹתֶי walls <status="emendation">
suffix-pronoun: ךָ you
Fragment
Clause
Subject
noun: שֵׁגַל the queen mother
Predicate
verb: נִצְּבָה stands
Adverbial
PrepositionalPhrase <gloss="at your right hand">
Preposition
preposition: לִ at
Object
ConstructChain
noun: ימִינְ right hand
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: כֶתֶם gold
noun: אוֹפִיר Ophir
Notes
Alternative
v. 10 – For the alternative reading of "inside your walls" in place of "among your treasures," see the manuscripts listed in VTH (vol. 4, 344) and de-Rossi (vol. 4, 31).
Note for v. 10
v. 10 – The adjective יָקָר most commonly refers to "rare" (1 Sam 3:1), "precious" or "costly" objects (SDBH), such as "stones" or "wealth" (BDB; Prov 1:13), it can also modify people or lives (as in Prov 6:26). Nevertheless, the generic adjective of "objects" has been preferred here, even when describing the "daughters of kings."
Note for v. 10
v. 10 – Although the word שֵׁגַל is likely a loanword from Akkadian ša ekalli, as the "wife of the ruling king" (CAD, vol. 4, 61; cf. "wife of a king" in SDBH), it is only attested here and in Neh 2:6. The location "at your right hand" represents a place of honor. Although this word could refer to the queen consort, it may refer to the queen mother (see 1 Kgs 2:19, where King Solomon's mother Bathsheba takes a seat at his right hand). The Aramaic portion of Daniel uses the word to refer to part of the Babylonian king's entourage (his wives and concubines; Dan 5:2ff., 23). Although the word can also be used of a wife of the king (consort), it is not unusual for words to be used for either the wife or the mother of the king. A similar word is גְּבִירָה, which can refer to the wife of the king (1 Kgs 11:19) or the queen mother (2 Kgs 10:13; Jer 13:18; 29:2), as well as mistress (Ps 123:2; Prov 30:23). Further, the שֵׁגַל "stands" or "has taken her stand" (נִצְּבָ֥ה) at the king's right hand, in a position of authority, just as in the case of Bathsheba in 1 Kgs 2:13-35 (see further the arguments put forth in Schroeder 1996, 428). In light of the presence of other princesses as wives for the ruling king, it fits that the שֵׁגַל has taken her stand to exhort the incoming foreign bride throughout vv. 11-13 (Schroeder 1996, 432), especially due to the intentionality of the loan word and its etymology: ša ekalli "woman of the palace" (from aššatu and ekallu), reanalyzed as šēgallu (Fink 2020, 138-139; cf. the contribution of הֵיכָל ≈ ekallu towards the psalm's poetic structure in vv. 9, 16). In any case, if the queen mother, she would have previously been the queen of the previous king, so the lexeme שֵׁגַל is not out of place (cf. also the mention of "your fathers" in v. 17).[27]
Note for v. 10
v. 10 – כֶּתֶם is a rarer lexeme for "gold" (cf. the more common זָהָב), limited to nine instances in poetic texts, but which may indeed refer to a "special type of gold" (Noonan 2019, 136).[28] Indeed, here as in Isa 13:12 and Job 28:16, the noun is modified by "Ophir," which is "a toponym located near the southern shore of the Red Sea. The region of Ophir was well known for its gold in antiquity, and the evidence thus points to a southern “Ophirite” origin for this term" (ibid.).
vv. 11-13
Preferred
SimpleGrammar
DiscourseUnit [v. 11-13]
Fragment
Vocative
noun: בַת daughter
Fragment
ClauseCluster
Clause
Predicate
Predicate
verb: שִׁמְעִי hear
Conjunction
conjunction: וּ and
Predicate
verb: רְאִי see
Conjunction
conjunction: וְ and
Predicate
verb: הַטִּי incline
Object
ConstructChain <gloss="your ear">
noun: אָזְנֵ ear
suffix-pronoun: ךְ you
Conjunction
conjunction: וְ and
Predicate
verb: שִׁכְחִי forget
Object
Nominal
ConstructChain <gloss="your people">
noun: עַמֵּ people
suffix-pronoun: ךְ you
Conjunction
conjunction: וּ and
ConstructChain <gloss="your father's household">
noun: בֵית household
ConstructChain
noun: אָבִי father
suffix-pronoun: ךְ you
Conjunction
conjunction: וְ so that
Clause
Subject
article: הַ the
noun: מֶּלֶךְ king
Predicate
verb: יִתְאָו will desire
Object
ConstructChain <gloss="your beauty">
noun: יָפְיֵ beauty
suffix-pronoun: ךְ you
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
pronoun: הוּא he
Predicate
verb: is
Complement
ConstructChain <gloss="your husband">
noun: אֲדֹנַיִ husband
suffix-pronoun: ךְ you
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="Daughter Tyre">
noun: בַת daughter
noun: צֹר Tyre
Predicate
verb: הִשְׁתַּחֲווּ bow down <status="emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: מִנְחָה a gift
Conjunction
conjunction: וְ and <status="alternative">
Clause <status="alternative">
Predicate
verb: הִשְׁתַּחֲוִי bow down
Adverbial
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Conjunction
conjunction: וּ and <status="alternative">
Clause <status="alternative">
Subject
Apposition
ConstructChain <gloss="Daughter Tyre">
noun: בַת daughter
noun: צֹר Tyre
ConstructChain <gloss="richest people">
noun: עֲשִׁירֵי rich
noun: עָם people
Predicate <gloss="will seek your favor">
verb: יְחַלּוּ will weaken
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: מִנְחָה a gift
Object
ConstructChain <gloss="your face">
noun: פָּנַי face
suffix-pronoun: ִךְ you
Fragment <status="alternative">
particle: וּ
Fragment <status="alternative">
Vocative
Nominal
ConstructChain
noun: בַת daughter
noun: צֹר Tyre
Fragment
Clause
Subject
ConstructChain <gloss="richest people">
noun: עֲשִׁירֵי rich
noun: עָם people
Predicate <gloss="will seek your favor">
verb: יְחַלּוּ will weaken
Object
ConstructChain <gloss="your face">
noun: פָּנַי face
suffix-pronoun: ִךְ you
Notes
Note for vv. 11-13
vv. 12-13 – Our preferred diagram reflects the LXX against the MT, the former of which reads καὶ προσκυνήσουσιν αὐτῷ θυγατέρες Τύρου ἐν δώροις, τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ "And daughters of Tyre will do obeisance to him with gifts; your face the rich of the people will entreat." (NETS)
To reflect this reading in Hebrew, two emendations are necessary from the MT. In the first place, the feminine singular וְהִשְׁתַּֽחֲוִי "and bow down" is emended to the plural הִשְׁתַּחֲווּ. This change could have come about due to the graphic similarity between yod and waw (or possibily to harmonize the imperative with the previous imperatives of v. 11).[29] The MT's feminine singular is awkward, however, due to the interruption of וְיִתְאָ֣ו הַמֶּ֣לֶךְ יָפְיֵ֑ךְ כִּי־ה֥וּא אֲ֝דֹנַ֗יִךְ. The second adaptation again follows the LXX with the deletion of the conjunction on וּבַֽת־צֹ֨ר׀ at the beginning of v. 13. Although the vocative syntax (see the alternative diagram) is the most likely of the MT as it stands, vocatives rarely (if ever) contain a conjunctive waw.[30] The reading of בַֽת־צֹ֨ר׀ in apposition to עֲשִׁ֣ירֵי עָֽם is complicated by appositives at opposite ends of the verse and untenable information structure with the triple-fronted וּבַֽת־צֹ֨ר׀ בְּ֭מִנְחָה פָּנַ֥יִךְ יְחַלּ֗וּ.
Note for vv. 11-13
v. 13 – Our preferred reading understands the singular form בַֽת־צֹ֨ר as a collective, referring to the residents of Tyre,[31] such that it can head a plural verb as the preceding (emended) וְהִשְׁתַּחֲווּ (LXX: καὶ προσκυνήσουσιν αὐτῷ θυγατέρες Τύρου ἐν δώροις "And daughters of Tyre will do obeisance to him with gifts," NETS). See the many references of בַּת + place name to refer to the citizens thereof throughout the Bible (בַּת צִיּוֹן "daughter of Zion," בַּת יְהוּדָה "daughter of Judah," and בַּת מִצְרָיִם "daughter of Egypt," among others).
Note for vv. 11-13
v. 13 – See the grammar notes for the interpretation of the construct chain בַת צֹר as the inhabitants of the city of Tyre, rather than one individual daughter, i.e., a princess.
v. 14
Preferred
SimpleGrammar
DiscourseUnit [v. 14]
Fragment
Clause
Subject
ConstructChain
noun: בַת daughter
noun: מֶלֶךְ king
Predicate
verb: is
Adverbial
ConstructChain
Nominal
quantifier: כָּל all
noun: כְּבוּדָּה valuable goods
adverb: פְּנִימָה inside
Fragment
Clause
Subject
ConstructChain
noun: לְבוּשׁ clothing
suffix-pronoun: ָהּ her
Predicate
verb: is
Adverbial
PrepositionalPhrase <gloss="made from gold settings">
Preposition
preposition: מִ from
Object
ConstructChain
noun: מִּשְׁבְּצוֹת settings
noun: זָהָב gold
Notes
Note for v. 14
v. 14 – The word כְּבוּדָּה is rare (found only here, Judg 18:21 and Ezek 23:41), and its function as a nominal adverb has not always been recognized (see further the grammar notes).
Note for v. 14
v. 14 – Outside this instance, the word מִשְׁבְּצוֹת is limited to description of the priest's ephod and clothing (see Exod 28:11, 13, 14, 25; 39:6, 13, 16, 18), as "woven in patterns; hence, possibly: = a web of gold yarn used to attach gems to cloth" (SDBH).[32]
Alternative
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
ConstructChain
Nominal
quantifier: כָּל all
noun: כְּבוֹד glory <status="revocalization">
Apposition
suffix-pronoun: ָהּ her <status="revocalization">
ConstructChain
noun: בַת daughter
noun: מֶלֶךְ king
Predicate
verb: is
adverb: פְּנִימָה inside
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: בַת daughter
noun: מֶלֶךְ king
Predicate
verb: is
Complement
Adjectival
adjective: כָּבְדָה glorious <status="emendation">
Adverbial
adverb: כָּל completely
adverb: פְּנִימָה inside
Fragment <status="alternative">
Clause
Subject
pronoun: she
Predicate
verb: is
Complement
adjective: לְבוּשָׁה dressed <status="revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: מִּשְׁבְּצוֹת settings
noun: זָהָב gold
Notes
Note for v. 14
v. 14 – Due to a misunderstanding of the rare word כְּבוּדָּה (found only here, Judg 18:21 and Ezek 23:41), the LXX seems to have read כְּבוֹדָהּ with the mappiq in the final he as πᾶσα ἡ δόξα αὐτῆς "all her glory." The resulting syntax is slightly awkward, however, requiring the apposition between "her" and "the king's daughter": πᾶσα ἡ δόξα αὐτῆς θυγατρὸς βασιλέως "all her glory, [that of] the daughter of the king."[33] Other modern translations seem to understand the form as כָּבְדָה, "glorious" as a feminine singular adjective. Not only can this not be derived from the consonantal Hebrew text (since the MT's form unambiguously contains a waw in כְּבוּדָּ֣ה), but it requires reading the quantifier כֹּל as a qualitative intensifier: "All glorious is the princess" (NIV). Our preferred reading, then, of the noun phrase is that of a nominal adverb.
Alternative
v. 14 – The LXX seems to have read לְבוּשָֽׁהּ without the mappiq, as the passive participle לְבוּשָׁה "dressed" περιβεβλημένη. It also reads the first word of v. 15, לִרְקָמוֹת֮, as further modifying this participle in the same sentence: ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη πεποικιλμένη "decked out with golden tassels, in many colors." This phrase is also added verbatim to the end of v. 10, however, so the LXX is questionable here.[34]
v. 15
Preferred
SimpleGrammar
DiscourseUnit [v. 15]
Fragment
Clause
Predicate
verb: תּוּבַל she is led
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ in
Object
noun: רְקָמוֹת embroidered cloth
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
article: ה the <status="elided">
noun: מֶּלֶךְ king
Adverbial
Clause
Subject
Apposition
Nominal
noun: בְּתוּלוֹת young women
Adjectival
PrepositionalPhrase
Preposition
preposition: אַחֲרֶי after
Object
suffix-pronoun: הָ her
Nominal
ConstructChain
noun: רֵעוֹתֶי companions
suffix-pronoun: הָ her
Predicate
verb-participle: מוּבָאוֹת being brought
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ to
Object
suffix-pronoun: ךְ you
Notes
Alternative
SimpleGrammar
DiscourseUnit [v. 15 LXX] <status="alternative">
Fragment
Clause
Subject
Nominal
noun: בְּתוּלוֹת young women
Adjectival
PrepositionalPhrase
Preposition
preposition: אַחֲרֶי after
Object
suffix-pronoun: הָ her
Predicate
verb: תּוּבַל are led
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
article: ה the <status="elided">
noun: מֶּלֶךְ king
Fragment
Clause
Subject
Nominal
ConstructChain
noun: רֵעוֹתֶי female companions
suffix-pronoun: הָ her
Predicate
verb-participle: מוּבָאוֹת being brought
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ to
Object
suffix-pronoun: ךְ you
Notes
Alternative
v. 15 – As shown in the alternative diagram, the LXX reads בְּתוּל֣וֹת אַ֭חֲרֶיהָ as the grammatical subject of תּוּבַ֪ל. The number disagreement is not unheard of, especially in passive constructions. Nevertheless, the Masoretic accents (especially the ole veyored as the strongest disjunctive accents over לַ֫מֶּ֥לֶךְ) support our preferred clause division.
v. 16
Preferred
SimpleGrammar
DiscourseUnit [v. 16]
Fragment
Clause
Predicate
verb: תּוּבַלְנָה they are led
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ with
Object
Nominal
noun: שְׂמָחֹת joy
conjunction: וָ and
noun: גִיל gladness
Fragment
Clause
Predicate
verb: תְּבֹאֶינָה they go
Adverbial
PrepositionalPhrase <gloss="into the king's palace">
Preposition
preposition: בְּ into
Object
ConstructChain
noun: הֵיכַל palace
noun: מֶלֶךְ king
Notes
v. 17
Preferred
SimpleGrammar
DiscourseUnit [v. 17]
Fragment
Clause
Subject
ConstructChain <gloss="your sons">
Nominal
noun: בָנֶי sons
RelativeClause <status="alternative">
RelativeParticle
particle: whom
Clause
Predicate
verb: תְּשִׁיתֵ you will appoint
Object
suffix-pronoun: מוֹ them <located="relative clause head">
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ as
Object
noun: שָׂרִים governors
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ over
Object
ConstructChain
Nominal
quantifier: כָל all
Nominal
article: הָ the
noun: אָרֶץ earth
suffix-pronoun: ךָ you
Predicate
verb: יִהְיוּ will be
Adverbial
PrepositionalPhrase <gloss="in succession to your ancestors">
Preposition
preposition: תַּחַת in the place of >> in succession to
Object
ConstructChain
noun: אֲבֹתֶי ancestors
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: תְּשִׁית you will appoint
verb: שִׁית appoint <status="alternative emendation">
Object
suffix-pronoun: ֵמוֹ them
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ as
Object
noun: שָׂרִים governors
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ over
Object
ConstructChain
Nominal
quantifier: כָל all
Nominal
article: הָ the
noun: אָרֶץ earth
Notes
Note for v. 17
v. 17 – For the alternative interpretation of the second clause as an asyndetic relative clause, see the NKJV: "Instead of Your fathers shall be Your sons, Whom You shall make princes in all the earth."
Note for v. 17
v. 17 – The Peshitta renders the second person yiqtol תְּשִׁיתֵ֥מוֹ with the imperative ܥܒܶܕ "make." This could be an interpretation of agent-oriented modality on the part of the addressee, the king, or the translator's text may simply have read שִׁיתֵמוֹ, only missing the תְּ.
v. 18
Preferred
SimpleGrammar
DiscourseUnit [v. 18]
Fragment
Clause
Predicate
verb: אַזְכִּירָה I shall profess
Object
ConstructChain <gloss="your name">
noun: שִׁמְ name
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="in all generations">
Nominal
quantifier: כָל every
Nominal
noun: דֹּר generation
conjunction: וָ and
noun: דֹר generation
Fragment
conjunction: עַל כֵּן therefore
Fragment
Clause
Subject
noun: עַמִּים peoples
Predicate
verb: יְהוֹדֻ will praise
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="forever and ever">
Preposition
preposition: לְ to
Object
Nominal
noun: עֹלָם forever
conjunction: וָ and
noun: עֶד ever
Notes
- ↑ The Greek versions vary between ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ "an ode for the beloved" (LXX); ᾆσμα προσφιλίας "a song of goodwill" (Aquila); ᾆσμα εἰς τὸν ἀγαπητόν "a song for the beloved" (Symmachus); τοῖς ἠγαπημένοις "to/for the beloved (pl.)" (Theodotion).
- ↑ ἐκινήθη ἡ καρδία μου λόγῳ ἀγαθῷ "my heart is moved by a good word."
- ↑ See, however, an exception for "a good word" as the subject of the intransitive in SG21: De belles paroles bouillonnent dans mon cœur "beautiful words bubble up in my heart."
- ↑ SDBH offers (a) a materialized act of speech; ◄ a breath which becomes audible as a language utterance ► with communicative function – word, matter; and (b) perhaps as an extension of [a]: = materialized actions or events, in some way resultant from acts of speech – thing, event.
- ↑ See, e.g., Targum Psalms, which renders the term as ספרא רגיל "a practiced/accustomed scribe," and the Peshitta's ܣܦܪܐ ܡܗܝܪܐ "a skilled scribed."
- ↑ See also the LXX: Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν "My heart erupts with a goodly theme" (NETS) = Gall. & Iuxta Hebraeos Eructavit cor meum verbum bonum, CPA: ܓܣܐ ܠܒܝ ܡܠܐ ܛܒܐ "my heart breaks forth with a good word"; Peshitta: ܐܒܥ ܠܒܝ ܦܬ̈ܓܡܐ ܛܒ̈ܐ "my heart overflows with good words" (Taylor 2020, 175), which, however, employs an aphel verb (C stem), so Taylor's rendering is unlikely. Preferable is "my heart gushes forth good words"; TgPs: בעא לבי ממלל טב "my heart seeks a good word").
- ↑ See also "to be moved, aroused" (HALOT); "is astir" (BDB); "be astir, be aroused" (DCH).
- ↑ Cf., e.g., the reduplication of the second and third root letters in the forms סְ֭חַרְחַר (Ps 38:11) and חֳמַרְמָ֔רוּ (Lam 1:20), which follow the expected form.
- ↑ It is probable that the third person reading in the Peshitta's ܕܫܦܝܪ ܒܚܙܘܗ "he is more attractive" (Taylor 2020, 175) arose from the LXX, which is verbless, but whose copula could be understood as second person, as the MT's 2sg.m יָפְיָפִיתָ (cf. the CPA Psalms' ܒܫܘܦܪܗ "in his beauty").
- ↑ See GKC §113; Atkinson, "Infinitive Absolute" forthcoming). See also Jerome's Iuxtra Hebraeos: decore pulchrior and the Peshiṭṭa's ܕܫܦܝܪ ܒܚܙܘܗ both ≈ "beautiful in (his) appearance."
- ↑ Such that "lip [is used as] as a metonym for the speech that the lips help to form, or as a metonym for the person that produces speech -- speech" (SDBH)
- ↑ Of course, the comparative reading could be paraphrased to suggest the king also belongs among mankind, such as the ELB's Du bist schöner als andere Menschen.
- ↑ Cf. Saadia; Weisman 1996, 199.
- ↑ Despite the slightly different vocalization of the more standard עֲנָוָה in contrast to our עַנְוָה.
- ↑ See also the LXX's dative of manner τῇ ὡραιότητί σου καὶ τῷ κάλλει σου "in your bloom and beauty" (NETS), though the same two constituents could be interpreted as apposition to "your sword" in the Peshitta and certainly is by Saadia (see the grammar notes).
- ↑ "Avec éclat, chevauche et triomphe." Cf. Symmachus' καὶ ἐν τῷ ἀξιώματί σου.
- ↑ So Ḥakham: שׁתהא מצליח ברכיבה "may you be successful in your riding" (1979, 258).
- ↑ The LXX also supports this interpretation of Ps 79:9, with ἕνεκα τῆς δόξης τοῦ ὀνόματός σου "for the sake of the glory of your name" (NETS).
- ↑ So also Mena (2012, 96-97, 122).
- ↑ See the outlier in the Vulgate's prae consortibus tuis, which could possibly be read as "in the presence of your fellows," if not anteriority ➞ superiority.
- ↑ Cf. the Peshitta's and Targum Psalms' unambigious ܝܬܝܪ ܡܢ and יתיר מן "more than."
- ↑ Gott, dein Gott, gesalbt mit Freudenöl wie keinen deiner Gefährten. Cf. the CJB's "in preference to your companions."
- ↑ ... who rejoiced in the joy of your wedding (משחך אלהים בשמן הששון של חבריך, ששמחו בשמחת כלולותיך; Weisman 1996, 200; cf. Ḥakham 1979, 259 n. 9).
- ↑ Following an adjective, cf. Gen 36:7; Exod 18:18; Num 11:14; Deut 1:17; 17:8; 30:11; Ps 38:5.
- ↑ Cf. Targum Psalms' אלואון. The LXX translator has read אֲ֝הָלִ֗ים in Prov 7:17 as אֹהָלִים "tents, houses."
- ↑ ἐξ ἐμοῦ ηὔφρανάν σε lit. "from my they pleased you"; ܘܡܢ ܠܘܬܝ ܚܕܝܘܟ "and from my presence they have made you glad," (Taylor 2020, 177).
- ↑ The ancient versions also attest to "queen" (LXX, Peshitta), though see Jerome's (Hebr.) coniux "wife."
- ↑ Targum Psalms employs a Greek loan-word באובריזון דמן "in pure gold" (Stec 2004, 96); cf. ὄβρυζος "pure."
- ↑ VTH (vol. 4, 344) mentions Kennicott manuscripts 97, 133 and probably 74 as containing the reading והשתחוו. The Peshitta may be influenced by this interpretation, as it contains the verb ܣܓܕ "bow down" both in the final clause of v. 12 (as the MT) and at the beginning of v. 13 (as the LXX): ܡܛܠ ܕܗܘܝܘ ܡܪܟܝ ܣܓܘܕܝ ܠܗ ܘܒܪܬ ܨܘܪ ܬܣܓܘܕ ܠܗ "Reverence him, for he is your lord. The daughter of Tyre will reverence him" (Taylor 2020, 177). On the other hand, the three Greek revisers contain singular imperatives (Aquila and Theodotion προσκύνησον; Symmachus προσκύνει).
- ↑ for the interpretation of וּבַֽת־צֹ֨ר as a vocative, see the JPS's "O Tyrian lass, the wealthiest people will court your favor with gifts"; the REB's "Do him obeisance, daughter of Tyre. The richest in the land will court you with gifts"; and the NABRE's "honor him, daughter of Tyre. Then the richest of the people will seek your favor with gifts."
- ↑ So, explicitly, Targum Psalms: ויתבי כרכא דצור בתקרובתא ייתון "And the inhabitants of the city of Tyre will come with an offering" (Stec 2004, 97).
- ↑ Cf. "chequered (or plaited) work, usually of settings for gems" (BDB); and "gold embroidered cloth" (HALOT).
- ↑ Similarly, the Peshitta has ܘܟܘܠܗ ܫܘܒܚܐ ܕܒܪܬ ܡܠܟܐ "All the glory of the king’s daughter" (Taylor 2020, 177). Modern translations, too, have struggled with the phrase, JPS, for example, rendering it as part of the previous sentence ("O Tyrian lass, the wealthiest people will court your favor with gifts, goods of all sorts"), though noting "Meaning of Heb. uncertain."
- ↑ It is also the only place in the LXX that the passive participle of ποικίλλω is used, rather than the more common adjective, ποικίλος.