Psalm 45 Verse-by-Verse
From Psalms: Layer by Layer
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Welcome to the Verse-by-Verse Notes for Psalm 45!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
v. 1
Watch the Overview video on v. 1.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 1 | לַמְנַצֵּ֣חַ עַל־שֹׁ֭שַׁנִּים לִבְנֵי־קֹ֑רַח מַ֝שְׂכִּ֗יל שִׁ֣יר יְדִידֹֽת׃ | For the director. According to “Lilies.” By the Korahites. A maskil. An ode. |
Expanded Paraphrase
For the director. According to (the tune) “Lilies.” By the Korahites (, who serve in the temple as singers and gatekeepers). A maskil (for giving wisdom). (Also) An ode (in praise to the king) (on the occasion of his wedding).
Grammatical Diagram
Notes
- The Korahites (lit. "the sons of Korah") were a group within the temple service, mentioned along with Asaph in the list of temple personnel (1 Chron 25–26).[4] They are described as singers (1 Chron 6; 2 Chron 20:19) and as gatekeepers (1 Chron 26:1). The reference to the "sons of Korah" appears in the superscriptions of Psalms 42; 44–49; 84–85; and 87–88. Given this mention of professional temple personnel, it is not surprising that the psalmist reflects the high style and oratory of a professional (see, e.g., v. 2).
- Maskil. This term is a genre marker, meaning that it is the name for a certain kind or type of poem. Because its meaning is uncertain, it is transliterated from the Hebrew word מַשְׂכִּיל. However, its root (שׂכל) is related to the verb which means "to be wise" or "to give wisdom." So is likely that the term designates a genre (type of literature) intended for giving understanding, a 'song that gives wisdom to the hearer'.[5]
- Ode. This is most likely a genre marker, and it is unique in the Psalms (cf. Isa 5:1). The Heb. is literally "a song of loves." In English, the term love song typically connotes romantic love, which is not the sense here. So another term like ode or tribute is more appropriate for conveying a sense of deep admiration and loyalty. Songs in praise of the king (rather than a deity) are common in the ANE, though rare in the biblical psalms. A non-biblical example of a royal praise song can be seen on the Egyptian marriage stele of Rameses II, which praises him and presents his marriage as as part of a political alliance following a military victory. [6] The marriage stele is located at the entrance to the great Abu Simbel Temple of Pharaoh Rameses II.[7]
v. 2
Watch the Overview video on v. 2.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 2a | רָ֘חַ֤שׁ לִבִּ֨י ׀ דָּ֘בָ֤ר ט֗וֹב | My heart has been stirred by a good theme; |
| 2b | אֹמֵ֣ר אָ֭נִי מַעֲשַׂ֣י לְמֶ֑לֶךְ | I am about to recite my verses to the king. |
| 2c | לְ֝שׁוֹנִ֗י עֵ֤ט ׀ סוֹפֵ֬ר מָהִֽיר׃ | My tongue is a pen of a skilful scribe. |
Expanded Paraphrase
My heart has been stirred (with strong, positive emotion) by a good theme (about the king) (, and this good theme has prompted me to action, to speak about him); I (, a court poet) am about to recite my verses (which I have composed) to the king (for his wedding). My tongue (, my tool for producing excellent work,) is (like) a pen of a skilful scribe (, so just as a scribe's pen produces beautiful written words for the elite, I will produce beautiful spoken words for the king, who deserves only the best poetry that can be written).
Grammatical Diagram
Notes
- At-a-glance excerpt (below)
- My heart. The speaker of the psalm is likely a court poet. He is speaking in first-person.
- Alternate grammatical diagram (another way of understanding the Hebrew text): the vb. has been stirred (רָחַשׁ) is a rare word, and it is not clear whether it is transitive or intransitive. The preferred diagram represents the verb as intransitive.[8] SDBH: "Literally: (one's) heart is astir; hence: = process by which thoughts about something keep one's mind occupied." The idea seems to be that the psalmist's heart [including thoughts and feelings] is full of emotion, he cannot help but praise the king out loud. In fact, the psalm itself can be considered an expression of the "do" component of the emotion analytical series THINK--> FEEL--> DO.
- The phrase my verses uses a common noun (מַעֲשֶׂה) which has a wide semantic range. It can refer to "work" in the sense of labor of daily life, but it can also take the sense of a technical accomplishment or a finely-crafted product (similar to the Eng. phrase "work of art").[9] Given the context of lyric poetry, it is appropriate here to choose a term that refers specifically to song or poetry. The word is plural, so the CBC reflects this with reference to poetic verses (pl.).
- The king. The addressee of Psalm 45 is an unnamed king. The root מלךְ (king) is by far the most often occurring root in Psalm 45 (8 occurrences). See the repeated roots chart below (esp. the bolded, orange repeated root).
- Pen. Ancient scribes didn't have pens as we know them today. Professional writers used something more like what we might call a "stylus" or "brush." It was normally made of a reed, with the end split into small fibres and softened so that it looked like a paintbrush.[10] Because the Heb. term in v. 2 refers to a well-known ink writing instrument, Eng. pen communicates effectively. For more information, see the imagery table below.
v. 3
Watch the Overview video on v. 3.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 3a | יָפְיָפִ֡יתָ מִבְּנֵ֬י אָדָ֗ם | You are the most attractive of all people; |
| 3b | ה֣וּצַק חֵ֭ן בְּשְׂפְתוֹתֶ֑יךָ | kindness has been poured out by your speech. |
| 3c | עַל־כֵּ֤ן בֵּֽרַכְךָ֖ אֱלֹהִ֣ים לְעוֹלָֽם׃ | Therefore, God has commended you forever. |
Expanded Paraphrase
You (, king,) are the most attractive of all people; (in accordance with the royal ideal of wisdom,) kindness has been poured out by your speech (, which allows all people under your leadership to thrive). Therefore (, based on these ideals of royal perfection that you embody, I conclude that), God has commended you forever.
Grammatical Diagram
Notes
- At-a-glance excerpt (below)
- You are the most attractive of all people. The Old Testament portrays the ideal king as visually attractive. E.g. Isa 33:17: "Your eyes will see the king in his beauty (יֳפִי)" (see also 1 Sam 9:2; 16:12,18; 17:42). Absalom and Adonijah (rivals of Solomon) were described as handsome (2 Sam 14:25; 1 Kgs 1:6).
- All people. Sometimes this phrase is rendered literally as "sons of man." However, the Hebrew is gender-inclusive: all "children of humanity," meaning all members of the larger group of humans. (SDBH, אדם)
- The prepositional phrase translated by your speech understands the preposition bet in בְּשִׂפְתוֹתֶיךָ to be instrumental (= by means of): "kindness has been poured out by your speech."[11] SDBH: lip as a metonym for the speech that the lips help to form, or as a metonym for the person that produces speech -- speech [12]
- "Therefore" (עַל־כֵּן) usually indicates logical consequence ("that is why x"). However, in this case, the construction most likely "infers the cause from the effect, indicating the underlying basis or reason for what precedes"; "this demonstrates that . . ." [13] The psalmist sees the king's success, and he concludes that the reason for this success must be God's blessing.
v. 4
Watch the Overview video on v. 4.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 4a | חֲגֽוֹר־חַרְבְּךָ֣ עַל־יָרֵ֣ךְ גִּבּ֑וֹר | Strap your sword upon (your) thigh, great one, |
| 4b | ה֝וֹדְךָ֗ וַהֲדָרֶֽךָ׃ | in your splendour and your majesty. |
Expanded Paraphrase
(In accordance with the royal ideal of military power,) Strap your sword upon (your) thigh (to prepare for action), great one, in your splendour and your majesty.
Grammatical Diagram
Diagram for vv. 4–5.
Notes
- "Strap your sword on your thigh" is an expression which refers to a warrior strapping his sword into the sheath that hung on the belt. It can have a metaphorical sense of "prepare for action.”
v. 5
Watch the Overview video on v. 5.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 5a | וַהֲדָ֬רְךָ֨ ׀ צְלַ֬ח רְכַ֗ב עַֽל־דְּבַר־אֱ֭מֶת וְעַנְוָה־צֶ֑דֶק | And in your majesty, victoriously ride for the cause of truth and humility, righteousness, |
| 5b | וְתוֹרְךָ֖ נוֹרָא֣וֹת יְמִינֶֽךָ׃ | and let your right hand show you awesome things. |
Expanded Paraphrase
And in your majesty, victoriously ride for the cause of (the things you love:) truth and humility, righteousness, and let your (strong) right hand (, which represents your unsurpassed military strength,) show you awesome things.
Grammatical Diagram
See v. 4 above.
Notes
- The expression ride victoriously actually translates two Hebrew verbs that are functioning together, sometimes called verbal hendiadys: צְלַח רְכַב (lit. succeed! ride!). The first of the pair is understood here as adverbially modifying the second. Thus, "victoriously ride" or "ride out in victory."[14]
- Alternate grammatical diagram (another way of understanding the Hebrew text): the form of the word humility (עַנְוָה) is a hapax legomenon (i.e. only occurring once).[15] The preferred diagram takes it in apposition to the following word, righteousness (צֶדֶק). This is preferred since it requires no elision or emendation. There are two alternate readings:
- Supply a final waw conjunction, which results in a list: truth and humility and righteousness. E.g. LXX (ἕνεκεν ἀληθείας καὶ πραΰτητος (humility/gentleness) καὶ δικαιοσύνης,).
- Emend the word humility (עַנְוָה) so that it is in the construct state, bound with צֶדֶק, "the humility of righteousness."[16]
v. 6
Watch the Overview video on v. 6.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 6a | חִצֶּ֗יךָ שְׁנ֫וּנִ֥ים | Your arrows are sharp. |
| 6b | עַ֭מִּים תַּחְתֶּ֣יךָ יִפְּל֑וּ | Peoples will fall under you; |
| 6c | בְּ֝לֵ֗ב אוֹיְבֵ֥י הַמֶּֽלֶךְ׃ | in the heart of the enemies of the king. |
Expanded Paraphrase
Your arrows are sharp (, prepared to fire at the enemy). Peoples will fall under you; in the heart of the enemies of the king (, and you emerge as the victor).
Grammatical Diagram
Notes
- The syntax of this verse is challenging. Rendered word-for-word, this can be translated as: "Your arrows [are] sharp. Nations fall under you, in the heart of the enemies of the king." The main difficulty lies in the final prepositional phrase, "in the heart of the enemies of the king," because it is unclear what the phrase modifies. The interpretation preferred here appeals to wordplay, specifically the intentional ambiguity exploited by multidirectional polysemy (often called "Janus parallelism"). This type of parallelism employs a word with two different meanings; one meaning corresponds to the line that precedes, and the other meaning corresponds to the line that follows. In Ps 45:6, the verb יִפְּלוּ ('they will fall') is used in two ways:
- to fall (in battle): "Peoples fall under you."
- to lose courage: "The king's enemies lose heart." (This sense uses an idiomatic expression "to fall with regard to heart."
- enemies of the king. The psalmist is speaking of the king in third person, but the king is still the addressee here.
- Please see the exegetical issue "The Division and Syntax of Ps. 45:6" for detailed information.
v. 7
Watch the Overview video on v. 7.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 7a | כִּסְאֲךָ֣ אֱ֭לֹהִים עוֹלָ֣ם וָעֶ֑ד | Your throne, God, is forever and ever; |
| 7b | שֵׁ֥בֶט מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃ | the sceptre of your kingdom is the sceptre of righteousness. |
Expanded Paraphrase
Your throne (which represents your reign), (O king who shares divine attributes, so I will address as) God, is forever and ever; the sceptre of your kingdom is the sceptre of righteousness (, which means that your rule is righteous).
Grammatical Diagram
Notes
- The emotional tone of this verse is representative of the whole psalm (reverence, confidence, and joy) and is particularly strong. The psalmist reveres the king as the earthly representative of God himself, and expresses confidence and joy that his reign will never end.
- Verse 7 is perhaps the most difficult verse of the psalm because of this reference to God (Heb. elohim, אֱלֹהִים). The psalmist appears to address the king as "God", a title which is normally reserved for YHWH alone. This difficulty has prompted several different interpretations of v. 7, each with significant implications for translation. The author to the Hebrews understood this verse to refer to Jesus' supremacy over the angels as the Son of God (Heb 1:8–9).
- See the exegetical issue "The Referent of God in Ps. 45:6" for more information and suggestions for translation.
v. 8
Watch the Overview video on v. 8.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 8a | אָהַ֣בְתָּ צֶּדֶק֮ וַתִּשְׂנָ֫א רֶ֥שַׁע | You love righteousness, and you hate wickedness. |
| 8b | עַל־כֵּ֤ן ׀ מְשָׁחֲךָ֡ אֱלֹהִ֣ים אֱ֭לֹהֶיךָ שֶׁ֥מֶן שָׂשׂ֗וֹן מֵֽחֲבֵרֶֽיךָ׃ | Therefore, God, your God, has anointed you with the oil, which is rejoicing, more than your companions. |
Expanded Paraphrase
(In accordance with the royal ideal of maintaining justice,) You love righteousness, and you hate wickedness (which means that you are just and righteous). Therefore, God, your God, has anointed you with oil, which is rejoicing, more than your companions (, because you are remarkable and uniquely anointed as the king).
Grammatical Diagram
Notes
- Love . . . hate. These verbs (אהב and שׂנא) are antonyms, and they represent opposite poles within the contextual domain of AFFECTION (SDBH). The two verbs are frequently paired in wisdom literature to make a clear point of contrast, e.g. Prov 9:8 - "Don't reprove a scoffer lest he hate you; reprove a wise man and he will love you." The sense is full rejection, on the one hand, and full commitment on the other. Another way to translate Ps 45:8a would be, "You are fully committed to what is right, and you soundly reject what is wicked." One can assume that the psalmist shares the same affect as the king toward righteousness (i.e. admiration) and wickedness (i.e. disdain), though the primary affect is reverence and appreciation for the king's properly aligned affections.[17]
- "God has anointed you" uses the imagery of anointing with oil as a picture of the emotional status of joy which God conveys to the king, given on the occasion of (and also through) his wedding, marriage, and future offspring.
v. 9
Watch the Overview video on v. 9.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 9a | מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת כָּל־בִּגְדֹתֶ֑יךָ | All your clothes are myrrh and aloes [and] cassia. |
| 9b | מִֽן־הֵ֥יכְלֵי שֵׁ֝֗ן מִנִּ֥י שִׂמְּחֽוּךָ׃ | From ivory palaces, stringed instruments have caused you to rejoice. |
Expanded Paraphrase
(As part of your joy given by God,) All your clothes are myrrh and aloes [and] cassia (, richly perfumed like King Solomon in preparation for his royal wedding). From (luxurious) ivory palaces, stringed instruments have caused you to rejoice.
Grammatical Diagram
Notes
- Alternate grammatical diagram (another way of understanding the Hebrew text): The preferred diagram understands v. 9a as a verbless clause. In English, this requires supplying the verb of being "are." The sense is not literal, that the king's clothes are literally made out of the listed spices, but hyperbolic: the king's clothes are highly fragranced.[18] The alternate diagram supplies a verb meaning "to be fragranced." There is no significant difference in the resulting meaning.
- Myrrh and aloes . . . cassia. These are all precious, highly fragranced spices. Myrrh was among the spices used in the anointing oil for priests (see Exod 30:23).[19] The combination of several fine spices here suggests preparations for the royal wedding, since they are associated elsewhere with human marriage and sexuality (Song Songs 3:6–11; 4:14; Prov 7:17; Esth 2:12).
- The phrase ivory palaces refers to royal palaces that had panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury, and it was common practice to display such luxury to signify royal power. See 1 Kgs 22:39 and Amos 3:15.
- caused you to rejoice. The sense here is that the king is listening to the music of these instruments, which gladdens him and brings him joy.
v. 10
Watch the Overview video on v. 10.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 10a | בְּנ֣וֹת מְ֭לָכִים בְּיִקְּרוֹתֶ֑יךָ | Princesses are among your treasures; |
| 10b | נִצְּבָ֥ה שֵׁגַ֥ל לִֽ֝ימִינְךָ֗ בְּכֶ֣תֶם אוֹפִֽיר׃ | a queen has taken a stand at your right hand in the gold of Ophir. |
Expanded Paraphrase
Princesses are among your treasures (which you have in your wealth); a queen (, the queen mother) has taken a stand (in the place of honour) at your right hand in the (particularly pure and fine) gold of Ophir (, as is appropriate for such a formal, royal occasion; things are as they should be).
Grammatical Diagram
Notes
- The princesses (lit. "daughters of kings") are likely members of the king's harem. Diplomatic marriages were a sign of royal power and prestige. Elsewhere Scripture warned the Israelites against intermarrying with the Canaanites, because the foreign spouses would lead Israel into idolatry (Exod 34:16; 1 Kgs 11:1–8), so it is unlikely that this psalm intends to promote such marriages; the implication here seems to be that the king of Psalm 45 is well-known and well-respected on the world stage.[20]
- There is some uncertainty about the identity of the woman described as the queen . . . at your right hand. The word for "queen" (שֵׁגַל) is rare and is likely a loanword (Akk.; HALOT). Although this word could refer to the queen consort (see Neh 2:6), the new bride, or other woman in the king's harem, it most likely refers to the queen mother (see 1 Kgs 2:19, where King Solomon's mother Bathsheba takes a seat "at his right hand").[21] The location "at your right hand" represents a place of honour.
- The gold of Ophir was known for its purity and high value.[22]
v. 11
Watch the Overview video on v. 11.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 11a | שִׁמְעִי־בַ֣ת וּ֭רְאִי וְהַטִּ֣י אָזְנֵ֑ךְ | Hear, daughter, and see and incline your ear, |
| 11b | וְשִׁכְחִ֥י עַ֝מֵּ֗ךְ וּבֵ֥ית אָבִֽיךְ׃ | and forget your people and your father’s household, |
Expanded Paraphrase
Hear, daughter, and see and incline your ear (to this advice), and forget (your past loyalty to) your people (who are not part of your husband's family) and your father’s household (in loyalty to your new people, husband, and his family),
Grammatical Diagram
Diagram for vv. 11–13.
Notes
- At-a-glance excerpt (below)
- Hear, daughter. This instruction introduces a new addressee, the bride.
- The word rendered "daughter" (בַּת) may refer to a female offspring, but it can also be a "title used to address a woman who is regarded with some degree of affection" (SDBH). In this context, the term likely refers to the king's bride as a woman who is regarded with affection. See also v. 14, "princess," which lit. reads "daughter of the king."
- The phrase "incline [one's] ear" can be used in two different contexts: 1) petition ("Please hear me!" e.g. Ps 17:6; 88:3) or 2) instruction/wisdom ("Listen up to what I'm about to tell you" e.g. Ps 78:1; Prov 4:20; 5:1, 13). The context here is the latter (instruction).
- The exhortation to the new bride to forget (root: שׁכח) her family does not mean to lose any memory of them. The word is often used in a covenantal context and carries with it associations of loyalty and devotion (e.g. Deut 4:23; 31; Judg 3:7; Isa 17:10). So to "forget," as used here, means to remove loyalty from her family of origin in order to transfer it to her new husband.
v. 12
Watch the Overview video on v. 12.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 12a | וְיִתְאָ֣ו הַמֶּ֣לֶךְ יָפְיֵ֑ךְ | so that the king will desire your beauty, |
| 12b | כִּי־ה֥וּא אֲ֝דֹנַ֗יִךְ וְהִשְׁתַּֽחֲוִי־לֽוֹ׃ | because he is your husband, and bow down to him, |
Expanded Paraphrase
so that (your new husband,) the king, will desire your beauty, (which is appropriate) because he is your husband, and bow down to him (in reverence and loyalty),
Grammatical Diagram
See v. 11 above.
Notes
- So that . . . Following a direct volitive (such as an imperative), the indirect volitive can express purpose as well as consecution: the exact nuance can be ascertained only from the context.[23] Here the context makes clear that purpose is intended.
- The king will desire. This verb (וְיִתְאָ֣ו, hith.) usually has the sense of strong craving or intense longing, often–but not necessarily-negative in connotation (e.g. Deut. 5:21). The SDBH contextual domains are Mind; Human; Sex; Beauty. The sense here seems to be that, in order for the king to truly delight in his new bride, she must first cut off foreign ties and be devoted only to him.
- Your husband. The Hebrew word אָדוֹן (adon) can have the sense of master or lord (of property, household, or another person as owner or employer) or of husband (as in male spouse). In the ancient world, especially when speaking of the king, these were not mutually-exclusive categories. The CBC uses the English term "husband" since marriage is the specific context of Psalm 45 (and avoids possible associations of "master" and chattel slavery). The Venn diagrams compare two Eng. glosses for the term.
- and bow down to him. This is the final imperative in a series of several imperatives that begin in the previous verse: 'hear, see, incline your ear, forget . . . and bow.'
v. 13
Watch the Overview video on v. 13.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 13 | וּבַֽת־צֹ֨ר ׀ בְּ֭מִנְחָה פָּנַ֥יִךְ יְחַלּ֗וּ עֲשִׁ֣ירֵי עָֽם׃ | and Daughter Tyre, the richest of people, will seek your favour with a gift. |
Expanded Paraphrase
and (as a result) Daughter Tyre, the richest of people (and your place of origin), will seek your favour with a gift (given as a wedding gift as part of a successful political marriage alliance) (because they also want the favour of your husband the king).
Grammatical Diagram
See v. 11 above.
Notes
- Daughter Tyre. This reference most likely refers to the people who live in the city of Tyre. Another possible interpretation is that the reference is to the bride herself ("the daughter of Tyre") as a Tyro-Phoenician woman (cf. NEB: "Do him obeisance, daughter of Tyre, and the richest in the land will court you with gifts."). However, it is more likely that the phrase refers to Tyre itself, since this is a common way to refer to a city or country ("Daughter Zion," Ps 9:14; "Daughter Babylon," Ps 137:8). For full details, see the exegetical issue "The Identity of the Daughter of Tyre in Ps. 45:13."
- Will seek your favour is the meaning of the common Hebrew idiom, lit. "will weaken the face." One can seek the favour of human or deity. Unless the receptor language has an equivalent idiom, this expression should not be translated word-for-word.[24] "Your" refers to the new bride (it is a second feminine suffix).
v. 14
Watch the Overview video on v. 14.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 14a | כָּל־כְּבוּדָּ֣ה בַת־מֶ֣לֶךְ פְּנִ֑ימָה | The princess is in her chamber with all kinds of valuable goods; |
| 14b | מִֽמִּשְׁבְּצ֖וֹת זָהָ֣ב לְבוּשָֽׁהּ׃ | her clothing [is made] from gold settings. |
Expanded Paraphrase
The princess is in her chamber with all kinds of valuable goods (including the fine jewellery that was part of the dowry that came with a princess upon her marriage); her clothing [is made] from gold settings.
Grammatical Diagram
Notes
- At-a-glance excerpt (below)
- Princess. Lit. "the daughter of the king." This refers to the new wife of the king, not to his female offspring. Bratcher and Rayburn warn against translating the phrase literally since in most cases this would no longer refer to the bride. They suggest something like “the woman the king will marry."[25] The CBC uses the gloss "princess" to make clear the repetition of the same phrase used in v. 10 in the plural.
- In her chamber. The word translated "in her chamber" (פְּנִימָה) is difficult, but its general meaning is clear enough. It is usually analysed as an adv., giving the location of a verb (inside, within). In such contexts, it frequently specifies the inside of a building like the temple or royal palace. This use fits the context of Ps 45. It is not obvious, however, what verb or verbal idea the word modifies in Ps 45:14. The CBC reflects the word as modifying an implied copula, specifying the location of the princess ("The princess is in her chamber with all kinds of valuable goods").
v. 15
Watch the Overview video on v. 15.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 15a | לִרְקָמוֹת֮ תּוּבַ֪ל לַ֫מֶּ֥לֶךְ | In embroidered cloth she will be led to the king; |
| 15b | בְּתוּל֣וֹת אַ֭חֲרֶיהָ רֵעוֹתֶ֑יהָ מ֖וּבָא֣וֹת לָֽךְ׃ | young women after her, her (female) companions, being brought to you. |
Expanded Paraphrase
In embroidered cloth she will be led to the king (, given as an official Tyrian "tribute" to him); young women after her, her (female) companions, being brought to you (as part of the royal wedding procession).
Grammatical Diagram
Notes
- The embroidered cloth (רִקְמָה) mentioned here refers to beautiful and expensive fabric with decorative patterns sewn into it by hand (SDBH).
v. 16
Watch the Overview video on v. 16.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 16a | תּ֭וּבַלְנָה בִּשְׂמָחֹ֣ת וָגִ֑יל | They will be led with joy and gladness; |
| 16b | תְּ֝בֹאֶ֗ינָה בְּהֵ֣יכַל מֶֽלֶךְ׃ | they will go into the king’s palace. |
Expanded Paraphrase
They will be led with joy and gladness; they will go into the king’s palace.
Grammatical Diagram
Notes
- They will be led. 'They' refers to the bride and her companions (see v. 15).
- with joy and gladness. Notice that the affect of the bride and her companions––as they enter the palace for the wedding––matches that of the king (v. 8). In fact, one distinctive poetic feature of Psalm 45 is the repetition of verbal roots and associated ideas and images for the king and his bride. In other words, by describing the bride with the same language used for the king, the psalm highlights the appropriateness of the marriage. They are an attractive, joyful, and wealthy royal pair. The bride is the ideal match for the ideal king. (See the Top Poetic Features for Psalm 45).
v. 17
Watch the Overview video on v. 17.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 17a | תַּ֣חַת אֲ֭בֹתֶיךָ יִהְי֣וּ בָנֶ֑יךָ | In the place of your ancestors, your sons will be [princes]; |
| 17b | תְּשִׁיתֵ֥מוֹ לְ֝שָׂרִ֗ים בְּכָל־הָאָֽרֶץ׃ | you will appoint them as princes over all the earth. |
Expanded Paraphrase
In the place of your ancestors, your sons (who are born as a result of this marriage) will be [princes] (, reigning after you); you will appoint them as princes over all the earth (, continuing your royal line, as every king hopes will happen).
Grammatical Diagram
Notes
- "In the place of your ancestors" is addressed to the king, not the bride; the 'your' is a second-person, masculine pronominal suffix, so 'your' means 'the king's'.
- There appears to be ellipsis in v. 17a, so princes has been supplied on the grammatical diagram and in the CBC.[26] The wording is similar to the royal succession formula found throughout the historical books, and it has a very positive connotation, as it refers to the stability and continuation of the dynastic line.[27]
v. 18
Watch the Overview video on v. 18.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 18a | אַזְכִּ֣ירָה שִׁ֭מְךָ בְּכָל־דֹּ֣ר וָדֹ֑ר | I shall profess your name in all generations. |
| 18b | עַל־כֵּ֥ן עַמִּ֥ים יְ֝הוֹדֻ֗ךָ לְעֹלָ֥ם וָעֶֽד׃ | Therefore peoples will praise you forever and ever. |
Expanded Paraphrase
I shall profess your name in all generations (, making your honour and reputation endure into perpetuity). Therefore peoples (in addition to Israel/Judah) will praise you forever and ever.
Grammatical Diagram
Notes
- At-a-glance excerpt (below)
- I shall profess. The first-person speaker is the psalmist-poet who spoke in v. 2.
- The phrase in all generations (כל דר ודור) is noteworthy because it uses two emphatic techniques:
- the doubled noun generation (דר) expression (lit. "generation and generation") is a fixed compound meaning "every generation" (e.g. Deut 32:7).
- The determiner every (כל) is also used here (lit. "all of every generation").
The effect is a particular emphasis on entirety. This emphasis is not captured in the CBC, but a more idiomatic translation might be "each and every generation" or "every single generation."
Legends
Grammatical diagram
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "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 | |
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| 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. |
Shapes and colours on grammatical diagram
(For more information, click "Phrase-level Legend" below.)
| 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. |
Expanded paraphrase
(For more information, click "Expanded Paraphrase Legend" below.)
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
References
45
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ This expression "sons of [namesake ancestor]" is common, although the gentilic form קָרְחִי ("Korahite") is also used (e.g. 1 Chron 9:19).
- ↑ SDBH: "מַשְׂכִּיל."
- ↑ Matthews, Chavalas, and Walton, The IVP Bible Background Commentary: Old Testament
- ↑ Image is public domain, and the original file is here.
- ↑ HALOT suggests that the root רחשׁ may be an Aramaic loanword (intransitive in the G stem). If intransitive, then "my heart" is more likely the subject:
- NASB: My heart overflows with a good theme (ESV, NIV)
- Symmachus: εκινηθη η καρδια μου λογω αγαθω
- NLT: Beautiful words stir my heart (GNT)
- KJV: My heart is inviting a good matter
- LXX: Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν.
- ↑ E.g. Hebrew baked goods (lit. "work [מַעֲשֵׂה] of a baker"), Gen 40:17.
- ↑ G. R. Driver, Semitic Writing from Pictograph to Alphabet (London: Oxford University Press, 1948), pp. 85–86.
- ↑ NLT: Gracious words stream from your lips. NET: You speak in an impressive and fitting manner. An alternate reading (Jenni, 1992:193) analyses the bet as locative. This reading is reflected in some translations:
- KJV: grace is poured into thy lips
- NIV: your lips have been anointed with grace
- ↑ This association of royalty and eloquence is widespread in ancient descriptions of kings. For example, one court official speaks to the Egyptian king, Merenptah (c. 1200 b.c.), “How beautiful the day is near you, how welcome is your voice in speaking” [Foster, Hymns, Prayers, and Songs, 142]. Another pharaoh is described as “a master of wisdom, excellent in counsel, brilliant in his use of words” (Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 [Grand Rapids, MI: Zondervan, 2009], 357).
- ↑ NET footnote; see also BDB 487 s.v. I כֵּן 3.
- ↑ See Dahood, Psalms 1, 271–72.
- ↑ The common spelling of the n. meaning humility עֲנָוָה, but the MT spelling here is עַנְוָה.
- ↑ Other emendation proposals have not been represented on the grammatical diagram; e.g. emendation to יַעַן, “because.” This emendation results in a parallel with עַל־דְּבַר, “because; for the sake of” in the preceding line. Cf. Gunkel, Psalmen, 194; DeClaissé-Walford, Jacobson, and Tanner, The Book of Psalms, NICOT (Grand Rapids, MI: Eerdmans, 2014); NET: "Ride forth for the sake of what is right, on behalf of justice" (emphasis added). Dahood emends to וְעָנָו הַצְדֵּק("defend the poor man!"(Psalms 1:272).
- ↑ It is remarkable that YHWH, not human individuals, is usually the one described in these terms. E.g. Isa 61:8 - [YHWH] loves justice and hates theft and wrongdoing." This statement in Ps 45 further contributes to the close identity between God and the king whom he has anointed. For more on this close identification between the to participants, see the Top Poetic Features of Psalm 45.
- ↑ 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)."
- ↑ Aloes (אֲהָלוֹת) is a loan word referring to the aromatic wood of a tree from India and Sri Lanka. (HALOT) Cassia was also sourced from the east and refers to the bark of the cassia tree, which was used as spice and for the preparation of perfume and anointing oil; the buds are used to flavor and season food; its leaves and pods may have medicinal qualities. (SDBH) DCH suggests that the specific form of the word used in Ps 45 (קְצִיעָה) may refer to cassia in powdered form, as opposed to קִדָּה, which may refer to rolled cassia bark. Interestingly, one of Job's daughters has the name קְצִיעָה (Job 42:14).
- ↑ The best known example of this in the Hebrew Bible is King Solomon (reigned c. 968–928 B.C.E.), who is described as having a harem of some 1,000 women (1 Kgs 11:3). These wives and concubines included women of Moabite, Edomite, Sidonian, and Hittite origins (1 Kgs 7:8; 11:1), and most believe that these foreign wives were added to the harem for strategic, political reasons (see Diana Vikander Edelman, "Women of Solomon," in Women in Scripture, ed. Meyers, C., Craven, T. and Kraemer, R. (Houghton Mifflin Harcourt, 2000).
- ↑ 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). It is not uncommon for some words to have a semantic scope that includes both the wife of the king and the mother of the king. A similar word is the noun גְּבִירָה, with can refer to the wife of the king (1 Kgs 11:19) or to the queen mother (2 Kgs 10:13; Jer 13:18; 29:2), as well as to a mistress (Ps 123:2; Prov 30:23).
- ↑ The location of Ophir is unknown, but some have suggested Arabian and East African sites. An eighth-century BC inscription from Tell Qasile mentions the gold of Ophir (Matthews, Chavalas, and Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. [Downers Grove, IL: InterVarsity Press, 2000], Is 13:12).
- ↑ Jouon-Muraoka, §116a, d.
- ↑ Examples include: Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9.
- ↑ Bratcher and Reyburn, UBS Handbook Series, 428
- ↑ More often, ellipsis is anaphoric (meaning that it points back to a constituent that has already been mentioned in the immediate context), but here the ellipsis is cataphoric (meaning that it points forward to a constituent that has not been mentioned yet; v. 17b).
- ↑ E.g. 2 Kgs 1:17: "And Jehoram became king in his [father's] place." ַוִיְּמ֤לֹךְ ְיהוָֹר֙ם ַתְּחָ֔תּיו (see also 1 Kgs 5:15; 11:43; 2 Kgs 14:21; 2 Chron 21:1; etc. cf. Lev 16:32.
