45:4 Appear in your majesty and be victorious! 1
Ride forth for the sake of what is right, 2
on behalf of justice! 3
Then your right hand will accomplish mighty acts! 4
45:5 Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet. 5
45:6 Your throne, 6 O God, is permanent. 7
The scepter 8 of your kingdom is a scepter of justice.
45:7 You love 9 justice and hate evil. 10
For this reason God, your God 11 has anointed you 12
with the oil of joy, 13 elevating you above your companions. 14
45:8 All your garments are perfumed with 15 myrrh, aloes, and cassia.
From the luxurious palaces 16 comes the music of stringed instruments that makes you happy. 17
45:9 Princesses 18 are among your honored guests, 19
your bride 20 stands at your right hand, wearing jewelry made with gold from Ophir. 21
45:10 Listen, O princess! 22
Observe and pay attention! 23
Forget your homeland 24 and your family! 25
45:11 Then 26 the king will be attracted by 27 your beauty.
After all, he is your master! Submit 28 to him! 29
45:12 Rich people from Tyre 30
will seek your favor by bringing a gift. 31
45:13 The princess 32 looks absolutely magnificent, 33
decked out in pearls and clothed in a brocade trimmed with gold. 34
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 35
45:15 They are bubbling with joy as they walk in procession
and enter the royal palace. 36
45:16 Your 37 sons will carry 38 on the dynasty of your ancestors; 39
you will make them princes throughout the land.
45:17 I will proclaim your greatness through the coming years, 40
then the nations will praise you 41 forever.
1 tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.
2 tn Or “for the sake of truth.”
3 tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.
4 tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.
5 tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.
9 sn The king’s throne here symbolizes his rule.
10 tn Or “forever and ever.”
11 sn The king’s scepter symbolizes his royal authority.
13 sn To love justice means to actively promote it.
14 sn To hate evil means to actively oppose it.
15 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
16 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
17 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
18 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
17 tn The words “perfumed with” are supplied in the translation for clarification.
18 tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.
19 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”
21 tn Heb “daughters of kings.”
22 tn Heb “valuable ones.” The form is feminine plural.
23 tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.
24 tn Heb “a consort stands at your right hand, gold of Ophir.”
25 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).
26 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
27 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
28 tn Heb “and the house of your father.”
29 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
30 tn Or “desire.”
31 tn Or “bow down.”
32 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.
33 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
34 tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see 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).
37 tn Heb “[the] daughter of a king.”
38 tn Heb “[is] completely glorious.”
39 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.
41 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.
45 tn Heb “they are led with joy and happiness, they enter the house of the king.”
49 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
50 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”
51 tn Heb “in place of your fathers will be your sons.”
53 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.
54 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.