Psalms 45:2

45:2 You are the most handsome of all men! ¹ 

You speak in an impressive and fitting manner! ² 

For this reason ³  God grants you continual blessings. ⁴ 

Psalms 45:2

45:2 You are the most handsome of all men! ⁵ 

You speak in an impressive and fitting manner! ⁶ 

For this reason ⁷  God grants you continual blessings. ⁸ 

Psalms 2:5-6

2:5 Then he angrily speaks to them

and terrifies them in his rage, ⁹  saying, ¹⁰ 

2:6 “I myself ¹¹  have installed ¹²  my king

on Zion, my holy hill.”

Psalms 23:1

Psalm 23 ¹³ 

A psalm of David.

23:1 The Lord is my shepherd, ¹⁴ 

I lack nothing. ¹⁵ 

Psalms 23:1

Psalm 23 ¹⁶ 

A psalm of David.

23:1 The Lord is my shepherd, ¹⁷ 

I lack nothing. ¹⁸ 

Psalms 13:2

13:2 How long must I worry, ¹⁹ 

and suffer in broad daylight? ²⁰ 

How long will my enemy gloat over me? ²¹ 

Luke 4:22

4:22 All ²²  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ²³  said, “Isn’t this ²⁴  Joseph’s son?”

[45:2]  ¹ tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.

[45:2]  ² tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.

[45:2]  ³ tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).

[45:2]  ⁴ tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.

[45:2]  ⁵ tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.

[45:2]  ⁶ tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.

[45:2]  ⁷ tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).

[45:2]  ⁸ tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.

[2:5]  ⁹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ¹⁰ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ¹¹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹² tn Or perhaps “consecrated.”

[23:1]  ¹³ sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

[23:1]  ¹⁴ sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.

[23:1]  ¹⁵ tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

[23:1]  ¹⁶ sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

[23:1]  ¹⁷ sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.

[23:1]  ¹⁸ tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

[13:2]  ¹⁹ tn Heb “How long will I put counsel in my being?”

[13:2]  ²⁰ tn Heb “[with] grief in my heart by day.”

[13:2]  ²¹ tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”

[4:22]  ²² tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ²³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ²⁴ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.