Mazmur 45:1

Psalm 45 ¹ 

For 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 

Mazmur 53:1

Psalm 53 ⁷ 

For the music director; according to the machalath style; ⁸  a well-written song ⁹  by David.

53:1 Fools say to themselves, ¹⁰  “There is no God.” ¹¹ 

They sin and commit evil deeds; ¹² 

none of them does what is right. ¹³ 

Mazmur 142:1

Psalm 142 ¹⁴ 

A well-written song ¹⁵  by David, when he was in the cave; ¹⁶  a prayer.

142:1 To the Lord I cry out; ¹⁷ 

to the Lord I plead for mercy. ¹⁸ 

[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.

[53:1]  ⁷ sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, yÿhvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.

[53:1]  ⁸ tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.

[53:1]  ⁹ 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 52.

[53:1]  ¹⁰ tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

[53:1]  ¹¹ sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

[53:1]  ¹² tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.

[53:1]  ¹³ tn Heb “there is none that does good.”

[142:1]  ¹⁴ sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

[142:1]  ¹⁵ 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 occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[142:1]  ¹⁶ sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.

[142:1]  ¹⁷ tn Heb “[with] my voice to the Lord I cry out.”

[142:1]  ¹⁸ tn Heb “[with] my voice to the Lord I plead for mercy.”