Mazmur 45:1--47:9
KonteksFor the music director; according to the tune of “Lilies;” 2 by the Korahites, a well-written poem, 3 a love song.
45:1 My heart is stirred by a beautiful song. 4
I say, “I have composed this special song 5 for the king;
my tongue is as skilled as the stylus of an experienced scribe.” 6
45:2 You are the most handsome of all men! 7
You speak in an impressive and fitting manner! 8
For this reason 9 God grants you continual blessings. 10
45:3 Strap your sword to your thigh, O warrior! 11
Appear in your majestic splendor! 12
45:4 Appear in your majesty and be victorious! 13
Ride forth for the sake of what is right, 14
on behalf of justice! 15
Then your right hand will accomplish mighty acts! 16
45:5 Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet. 17
45:6 Your throne, 18 O God, is permanent. 19
The scepter 20 of your kingdom is a scepter of justice.
45:7 You love 21 justice and hate evil. 22
For this reason God, your God 23 has anointed you 24
with the oil of joy, 25 elevating you above your companions. 26
45:8 All your garments are perfumed with 27 myrrh, aloes, and cassia.
From the luxurious palaces 28 comes the music of stringed instruments that makes you happy. 29
45:9 Princesses 30 are among your honored guests, 31
your bride 32 stands at your right hand, wearing jewelry made with gold from Ophir. 33
Observe and pay attention! 35
Forget your homeland 36 and your family! 37
45:11 Then 38 the king will be attracted by 39 your beauty.
After all, he is your master! Submit 40 to him! 41
45:12 Rich people from Tyre 42
will seek your favor by bringing a gift. 43
45:13 The princess 44 looks absolutely magnificent, 45
decked out in pearls and clothed in a brocade trimmed with gold. 46
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 47
45:15 They are bubbling with joy as they walk in procession
and enter the royal palace. 48
45:16 Your 49 sons will carry 50 on the dynasty of your ancestors; 51
you will make them princes throughout the land.
45:17 I will proclaim your greatness through the coming years, 52
then the nations will praise you 53 forever.
For the music director; by the Korahites; according to the alamoth style; 55 a song.
46:1 God is our strong refuge; 56
he is truly our helper in times of trouble. 57
46:2 For this reason we do not fear 58 when the earth shakes, 59
and the mountains tumble into the depths of the sea, 60
46:3 when its waves 61 crash 62 and foam,
and the mountains shake 63 before the surging sea. 64 (Selah)
46:4 The river’s channels bring joy to the city of God, 65
the special, holy dwelling place of 66 the sovereign One. 67
46:5 God lives within it, 68 it cannot be moved. 69
God rescues it 70 at the break of dawn. 71
46:6 Nations are in uproar, kingdoms are overthrown. 72
God 73 gives a shout, 74 the earth dissolves. 75
46:7 The Lord who commands armies is on our side! 76
The God of Jacob 77 is our protector! 78 (Selah)
46:8 Come! Witness the exploits 79 of the Lord,
who brings devastation to the earth! 80
46:9 He brings an end to wars throughout the earth; 81
he shatters 82 the bow and breaks 83 the spear;
he burns 84 the shields with fire. 85
46:10 He says, 86 “Stop your striving and recognize 87 that I am God!
I will be exalted 88 over 89 the nations! I will be exalted over 90 the earth!”
46:11 The Lord who commands armies is on our side! 91
The God of Jacob 92 is our protector! 93 (Selah)
For the music director; by the Korahites; a psalm.
47:1 All you nations, clap your hands!
Shout out to God in celebration! 95
47:2 For the sovereign Lord 96 is awe-inspiring; 97
he is the great king who rules the whole earth! 98
47:3 He subdued nations beneath us 99
and countries 100 under our feet.
47:4 He picked out for us a special land 101
to be a source of pride for 102 Jacob, 103 whom he loves. 104 (Selah)
47:5 God has ascended his throne 105 amid loud shouts; 106
the Lord has ascended his throne amid the blaring of ram’s horns. 107
47:6 Sing to God! Sing!
Sing to our king! Sing!
47:7 For God is king of the whole earth!
Sing a well-written song! 108
47:8 God reigns 109 over the nations!
God sits on his holy throne!
47:9 The nobles of the nations assemble,
along with the people of the God of Abraham, 110
for God has authority over the rulers 111 of the earth.
He is highly exalted! 112
[45:1] 1 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.
[45:1] 2 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).
[45:1] 3 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.
[45:1] 4 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
[45:1] 5 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.
[45:1] 6 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.
[45:2] 7 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] 8 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] 9 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] 10 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
[45:3] 12 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.
[45:4] 13 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.
[45:4] 14 tn Or “for the sake of truth.”
[45:4] 15 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.
[45:4] 16 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.
[45:5] 17 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.
[45:6] 18 sn The king’s throne here symbolizes his rule.
[45:6] 19 tn Or “forever and ever.”
[45:6] sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
[45:6] 20 sn The king’s scepter symbolizes his royal authority.
[45:7] 21 sn To love justice means to actively promote it.
[45:7] 22 sn To hate evil means to actively oppose it.
[45:7] 23 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 (“
[45:7] 24 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.
[45:7] 25 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.
[45:7] 26 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.
[45:7] sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
[45:8] 27 tn The words “perfumed with” are supplied in the translation for clarification.
[45:8] 28 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.
[45:8] 29 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”
[45:9] 30 tn Heb “daughters of kings.”
[45:9] 31 tn Heb “valuable ones.” The form is feminine plural.
[45:9] 32 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.
[45:9] 33 tn Heb “a consort stands at your right hand, gold of Ophir.”
[45:9] sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.
[45:10] 34 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).
[45:10] sn Listen, O princess. The poet now addresses the bride.
[45:10] 35 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
[45:10] 36 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.
[45:10] 37 tn Heb “and the house of your father.”
[45:11] 38 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.
[45:11] 41 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.
[45:12] 42 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[45:12] 43 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).
[45:13] 44 tn Heb “[the] daughter of a king.”
[45:13] 45 tn Heb “[is] completely glorious.”
[45:13] 46 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.
[45:14] 47 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.
[45:15] 48 tn Heb “they are led with joy and happiness, they enter the house of the king.”
[45:16] 49 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
[45:16] 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.”
[45:16] 51 tn Heb “in place of your fathers will be your sons.”
[45:17] 52 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.
[45:17] 53 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.
[46:1] 54 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 55 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 56 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 57 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[46:2] 58 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
[46:2] 59 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
[46:2] 60 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
[46:3] 61 tn Heb “its waters.”
[46:3] 63 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
[46:3] 64 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:4] 65 tn Heb “A river, its channels cause the city of God to be glad.”
[46:4] sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
[46:4] 66 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
[46:4] 67 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[46:5] 68 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 69 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 70 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 71 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:5] sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
[46:6] 72 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:6] 73 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 74 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
[46:6] 75 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
[46:7] 76 tn Heb “the
[46:7] 77 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 78 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 79 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 80 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
[46:9] 81 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 82 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 83 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 84 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 85 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[46:10] 86 tn The words “he says” are supplied in the translation for clarification.
[46:10] 87 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
[46:10] 88 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
[46:11] 91 tn Heb “the
[46:11] 92 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 93 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[47:1] 94 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
[47:1] 95 tn Heb “Shout to God with [the] sound of a ringing cry!”
[47:2] 96 tn Heb “the
[47:2] 97 tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
[47:2] 98 tn Heb “a great king over all the earth.”
[47:3] 99 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
[47:3] 100 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
[47:4] 101 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
[47:4] 102 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
[47:4] 103 tn That is, Israel.
[47:4] 104 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
[47:5] 105 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
[47:5] 106 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The
[47:5] 107 tn Heb “the
[47:7] 108 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
[47:8] 109 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the
[47:9] 110 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
[47:9] 111 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
[47:9] 112 tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.
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