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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание "на музыкальном орудии Шошан" (в форме лилии) - указывает на род музыкального инструмента, на котором должно совершаться исполнение псалма: "учение" - на характер содержания: псалом представляет размышление автора по поводу изложенного в псалме события; "сынов Кореевых" - на писателей из фамилии Корея, служивших левитами при храме Иерусалимском. "Песнь любви" - псалом является выражением чувства любви писателя к предмету песнопения.

Кому посвящен псалом, а отсюда, и когда он написан, на эти вопросы мы находим ясный ответ в тех чертах, какими обрисовано здесь лицо, которому посвящен псалом. Это лицо - царь (2: ст.); он превосходил всех людей своими достоинствами и особенно - разумом (3); Царствование его - царствование для установления мира, правды, но не для военных подвигов, хотя он имеет и сильную армию (5-7); живет он в роскошных чертогах (9) и ему вместе с царицей воздают поклонение цари и князи народов (13). Все указанные черты воспеваемого царя приложимы точно к Соломону в начале его царствования, когда он жил в роскошных дворцах, поражал всех своей мудростью и пышностью, стремился к упрочению в своем государстве мира и правды и от всех народов принимал знаки необыкновенного к нему уважения и удивления.

Поводом к написанию псалма можно считать бракосочетание Соломона с дочерью фараона Египетского. На это есть указания в 10-11: ст., где писатель, обращаясь к царице, советует ей забыть свою нацию и своих родителей, что было бы излишним, если бы царица была евреянкой.

Я воспеваю царя (2). Ты - прекраснейший из всех сынов человеческих, вооружись славою Твоею и красотою, и царствуй для установления истины (3-5). Все враги падут пред Тобою, Ты - царь правды и Тебя воспевают из Твоих чертогов (6-9). Ты, царица, откажись от своей семьи и родины: тогда царь особенно возлюбит тебя, и к тебе на поклонение придут все знатные из людей (10-13). Вся слава царицы во внутренних ее достоинствах. Она, а за нею и другие дочери царей, идет к царю в его чертог (14-16). Сыновья Твои будут князьями по всей земле и имя Твое будет славиться вечно (17:-18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is an illustrious prophecy of Messiah the Prince: it is all over gospel, and points at him only, as a bridegroom espousing the church to himself and as a king ruling in it and ruling for it. It is probable that our Saviour has reference to this psalm when he compares the kingdom of heaven, more than once, to a nuptial solemnity, the solemnity of a royal nuptial, Matt. xxii. 2; xxv. 1. We have no reason to think it has any reference to Solomon's marriage with Pharaoh's daughter; if I thought that it had reference to any other than the mystical marriage between Christ and his church, I would rather apply it to some of David's marriages, because he was a man of war, such a one as the bridegroom here is described to be, which Solomon was not. But I take it to be purely and only meant of Jesus Christ; of him speaks the prophet this, of him and of no other man; and to him ( ver. 6, 7) it is applied in the New Testament (Heb. i. 8), nor can it be understood of any other. The preface speaks the excellency of the song, ver. 1. The psalm speaks, I. Of the royal bridegroom, who is Christ. 1. The transcendent excellency of his person, ver. 2. 2. The glory of his victories, ver. 3-5. 3. The righteousness of his government, ver. 6, 7. 4. The splendour of his court, ver. 8, 9. II. Of the royal bride, which is the church. 1. Her consent gained, ver. 10, 11. 2. The nuptials solemnized, ver. 12-15. 3. The issue of this marriage, ver. 16, 17. In singing this psalm our hearts must be filled with high thoughts of Christ, with an entire submission to and satisfaction in his government, and with an earnest desire of the enlarging and perpetuating of his church in the world.
Adam Clarke: Commentary on the Bible - 1831
The contents of this Psalm are generally summed up thus: The majesty and grace of Christ's kingdom; or an epithalamium of Jesus Christ and the Christian Church; the duty of this Church, and its privileges. The Psalm contains a magnificent description of the beauty, ornaments, valor, justice, and truth of the Divine Bridegroom; the beauty, magnificence, and riches of the bride, who was to become mother of a numerous and powerful posterity. The preamble is found in the title and Psa 45:1. The description and character of the Bridegroom, Psa 45:2-9. The address to the bride by her companions, Psa 45:10-15. A prediction of her numerous and glorious descendants, Psa 45:16, Psa 45:17.
The title is nearly the same with that of Psalm 69: and 80: "To the chief musician, or master of the band of those who played on the six-stringed instruments, giving instruction for the sons of Korah; a song of loves, or amatory ode; or a song of the beloved maids." The Vulgate and Septuagint have, For those who shall be changed, or brought into another state, which some have interpreted as relating to the resurrection of the just, but if I could persuade myself that the title came by Divine inspiration, I would say it more properly belonged to the calling and conversion of the Gentiles, and bringing them over from idolatry to the worship of the true God. By some the word ששנים shoshannim, is translated lilies; and a world of labor has been spent to prove that these lilies mean the saints, Jesus Christ himself, and the Divine light which is a banner to them that fear him. I cannot believe that any such meaning is intended, and, consequently, I cannot attempt to interpret the Psalm after this model. I believe it to be an epithalamium, or nuptial song, which primarily respected Solomon's marriage with the daughter of Pharaoh; and that it probably has a prophetic reference to the conversion of the Gentiles, and the final aggrandizement of the Christian Church.
Albert Barnes: Notes on the Bible - 1834
45:0: This psalm is entitled "To the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A song of love." On the phrase" To the chief Musician," see the notes at the title to Psa 4:1-8. The words "Upon Shoshannim" occur also, as a title, or part of a title, in Ps. 69; 80; and, in a different form, in the title to Psa 60:1-12, "Shushan-eduth." The word Shoshan - שׁושׁן shô shâ n - occurs in Kg1 7:22, Kg1 7:26; Sol 2:16; Sol 4:5; Sol 5:13; Sol 6:2-3; Sol 7:2; and, in a modified form - שׁושׁנה shô shâ nnâ h - in Ch2 4:5; Sol 2:1-2; Hos 14:5; in all which it is rendered lily, or lilies. The word, therefore, probably means a lily; and then it came to denote, probably, a musical instrument that had a resemblance to a lily, or that was shaped like a lily. It is not known to what kind of musical instrument there is a reference, but it would seem probable that something like the trumpet or the cymbal was intended.
The special reference here would seem to be to the chief musician who presided over this part of the musical instruments employed in public worship - as it would seem not improbable that each of the different parts, as trumpets, horns, viols, harps, etc., would have a special leader. On the portion of the title, "for the sons of Korah," and on the word "Maschil," see the notes at the title to Psa 42:1-11. The portion of the title, "A Song of Loves," would properly denote a song devoted to love, or in celebration of love; that is, in which love would be the main idea. The phrase "a lovely song," or "a charming song," as Gesenius renders it here, would not, it seems to me, express the meaning of the original. An author would hardly prefix such a title to a psalm himself, as indicating that the psalm had special beauty, or was especially adapted to please; and if we suppose that the titles were prefixed by some other person than the author, or by common usage, it would be difficult to see why such a title should be prefixed to this psalm rather than to many others. It has, indeed, great beauty; but so have very many of the rest. If we suppose, however, that the title was prefixed as indicating the general subject of the psalm, or as indicating the feelings of the author toward the main persons referred to in it, the title is eminently appropriate. In this sense the title would be proper whether we regard the psalm as having reference to the Messiah, or as an epithalamium - a bridal or marriage hymn.
The author of the psalm is wholly unknown, and nothing can be determined on the subject, unless it be supposed that the portion of the title "for the sons of Korah," or "of the sons of Korah," conveys the idea that it was the composition of one of that family. On that point, see the notes at the title to Psa 42:1-11. That it may have been written by David no one can disprove, but there is no certain evidence that he was the author, and as his name is not mentioned, the presumption is that it is not his.
Very various opinions have been entertained in regard to the reference of the psalm, and the occasion on which it was composed. A very material question is, To whom does the psalm refer? And especially, Has it reference to the Messiah, and is it to be classed with the Messianic Psalms?
Nearly all the older Christian interpreters, without hesitation, suppose that it refers to the Messiah. This opinion has been held, also, by a large part of the modern interpreters of the Bible, among others by Michaelis, Lowth, Dathe, Rosenmuller (in his second edition), Hengstenberg, Tholuck, Professor Alexander. Many, however, have defended the opposite opinion, though they have not been agreed on the question to whom the psalm refers. Grotius, Dereser, and Kaiser suppose it to have been sung at the marriage of Solomon with a foreign princess, probably the daughter of the king of Egypt. Doederlein supposes the king whose praises are sung to be an Israelite. Augusti thinks that it was sung at the nuptials of a Persian king. This last opinion DeWette adopts.
On this question it may be remarked,
(1) There is no evidence that the psalm refers to David; and, indeed, from the psalm itself it is evident that it could not have such a reference. The term "O God" Psa 45:6 could not be applied to him, nor the expression "Thy throne is foRev_er and ever," ibid. In the life of David, moreover, there was no marriage with a foreign princess that would correspond with the statement here; and no occasion on which the "daughter of "Tyre" was present with a gift, Psa 45:12.
(2) it seems equally clear that the psalm does not refer to Solmon. In addition to the considerations already suggested as reasons why it does not refer to David, and which are as applicable in the main to Solomon as to him, it may be added that Solomon was never a warlike prince, and was never distinguished for conquests. But the "hero" of the psalm is a warrior - a prince who goes forth to conquest, and who would be distinguished for his victories over the enemies of the king, Psa 45:3-5.
(3) for stronger reasons still the Psalm cannot be supposed to refer to a Persian prince. Such a supposition is a mere conjecture, with not even the pretence that there are any historical facts that would justify such an application, and without even the suggestion as to a particular case to which it could be applicable. It is, moreover, wholly improbable that a nuptial ode designed to celebrate the marriage of a Persian king - a foreigner - would have been introduced into a book of sacred poetry among the Hebrews.
(4) The remaining opinion, therefore, is, that the psalm had original and exclusive reference to the Messiah. For this opinion the following reasons may be assigned:
(a) The authority of the New Testament. If the Bible is an inspired book, then one part of it may properly be regarded as an authoritative interpretation of another; or a statement in one part must be admitted to be proof of what is meant in another, since the entire book has one Author only - the Holy Spirit. But there can be no doubt that the author of the Epistle to the Hebrews meant to quote this psalm as having reference to the Messiah, or as containing an intended statement in regard to him which might be appealed to as proof that he was divine. Thus, in Heb 1:8-9, he quotes Psa 45:6-7, of the psalm, "Thy throne, O God, is foRev_er and ever," etc., in proof that the Son of God is superior to the angels. See the notes at the Epistle to the Hebrews, on the passage referred to, where this point is considered at length. There can be no doubt that the author of the Epistle to the Hebrews meant to quote the passage as having original reference to the Messiah; and his argument would have no force whatever on the supposition that the psalm had original reference to David, or to Solomon, or to a Persian prince.
(b) The testimony of tradition, or of early interpretation, is in favor of this supposition. Thus, the Chaldee Paraphrase Psa 45:3 applies the psalm expressly, to the Messiah: "Thy beauty, king Messiah - משׁיחא מלכא malekâ' meshı̂ yachâ' - is more excellent than the sons of men." This may not improperly be understood as representing the current opinion of the Hebrews at the time when the Chaldee interpretation was made, in regard to the design and reference of the psalm. The two eminent Jewish interpreters, Aben-Ezra and Kimchi, explain the psalm in the same manner, and may be supposed also to represent the pRev_ailing mode of explaining it away among the Hebrews. On this point, also, the Epistle to the Hebrews may be referred to, as showing that such was the current explanation up to the time when that was written. I have referred to the fact that the author of that epistle quotes the psalm as an inspired man, and as thus furnishing the authority of inspiration in favor of this interpretation. I now refer to it as showing that this must have been the pRev_ailing and well-understood opinion in regard to the design of the psalm. The author of the epistle was establishing by argument, not by authority, the claims of the Messiah to a rank above that of the angels. He made use of an argument which he evidently believed would have force among those who regarded the Old Testament as of divine origin. But the argument which he used, and on which he relied, would have no weight with those for whom he wrote unless they admitted that the psalm had reference to the Messiah, and that this point might be assumed without further proof. The fact, therefore, that he thus quotes and applies the psalm demonstrates that such was its current and admitted interpretation in his time.
(c) The internal evidence may be referred to. This will be further illustrated in the notes. At present it is necessary only to remark:
(1) That there are passages in this psalm which cannot be applied to any man - to any created being - and which can be applied only to one who may properly be called God, Psa 45:6.
(2) The characteristics of the principal personage in the psalm are such as accurately describe the Messiah. These points will be illustrated in the notes.
(d) The psalm, on the supposition that it refers to the Messiah, is in accordance with a pRev_ailing mode of writing in the Old Testament. See the notes at Heb 1:8; compare Introduction to Isaiah, Section 7; and Introduction to Ps. 40. It is to be remembered that the expectation of a Messiah was the special hope of the Jewish people. He is really the" hero" of the Old Testament - more so than Achilles is of the Iliad, or Aeneas of the Aeneid. The sacred poets were accustomed to employ their most magnificent imagery in describing him, that they might present him in every form that was beautiful in conception, and that would be gratifying to the pride and the hopes of the nation. Everything that is gorgeous and splendid in description is lavished upon him. And they were never under any apprehension of attributing to him too high a rank, too great perfection of moral character, or too wide an extent of dominion.
They freely applied to him language which would be a magnificent description of an earthly monarch; and the terms which usually denote splendid conquests, or a wide and permanent reign, are freely given to hint. Under this view, and in this style, this psalm was evidently composed; and although the language may have been taken from the magnificence of the court of David or Solomon, or even from the splendor of a Persian king, yet there can be no reason to doubt that the description is that of the Messiah, and not of David or Solomon, or any Persian prince. The writer in the psalm imagines to himself a magnificent and beautiful prince - a prince riding prosperously to his conquests; swaying a permanent scepter over a wide empire; clothed in rich and splendid vestments; eminently upright and pure; and scattering blessings on every hand. That prince was the Messiah. He describes the queen - the bride of such a prince - as attended by the daughters of kings; as clad in the gold of Ophir; as greatly beloved by the prince; as glorious in her appearance and character; as having on robes of wrought gold and raiment of needlework; as followed by a numerous retinue; and as brought to the king in his palace. That queen is the "bride of the Lamb" - the church. All this is in the magnificent style of the Orientals, but all accords with the custom of the sacred writers in speaking of the Messiah.
(e) It may be added that this is in harmony with the constant language of the sacred writers in the New Testament, who speak of the Messiah as the "husband" of the church, and of the church as his "bride." Compare the notes at Eph 5:23-32; notes at Co2 11:2; notes at Rev 21:2, notes at Rev 21:9; notes at Rev 22:17.
The proof, therefore, seems to me to be conclusive that the psalm had original and sole reference to the Messiah.
The contents of the psalm are as follows:
I. A statement of the purpose or design of the psalm. It is to speak of the things which the psalmist had meditated on respecting the "king;" some one in his view to whom that title was applicable, and whose praises he intended particularly to set forth Psa 45:1.
II. A description of the king, Psa 45:2-9.
(a) He is the fairest among people; distinguished for grace and beauty, Psa 45:2.
(b) He is a warrior - a conqueror. He will go forth to conquest, and will be successful in overcoming his enemies, Psa 45:3-5.
(c) His throne is the throne of God, and will endure foRev_er, Psa 45:6.
(d) His character is eminently righteous, Psa 45:6-7.
(e) He is clad in robes of beauty; his garments are rich with perfumes; his attendants are the daughters of kings, Psa 45:8-9.
III. A description of the queen, the bride, Psa 45:9-17.
(a) She is clad in robes of gold - the gold of Ophir, Psa 45:9.
(b) She is entreated to forget her own people, and her father's house - to become wholly devoted to him who had espoused her, assured that thus she would secure his heart, and be certain of his love, Psa 45:10-11.
(c) She would be honored with the favor of the rich, and the attendance of foreign princesses, represented by the "daughter of Tyre;" Tyre, distinguished for wealth and splendor; Tyre, the representative of the commercial world, Psa 45:12.
(d) The daughter of the king - the bride - is glorious and beautiful, as seen "within" her own palace or dwelling, Psa 45:13.
(e) Her raiment is of wrought gold; of needlework of delicate finish and taste, Psa 45:13-14.
(f) She is attended by virgins, her companions, who with her shall enter into the palace of the king, Psa 45:14-15.
IV. An address to the king. He is to be honored by his children, who will be more to him than even his ancestors. His praise will spring from those children rather than from the luster and fame of his great progenitors. He will be remembered in all coming generations, and praised foRev_er and ever, Psa 45:16-17. See the notes at Psa 45:16.
Such is the outline or substance of this exquisite specimen of sacred song - this very beautiful Hebrew ode. It must be apparent, I think, at once, that it cannot be applied with propriety to either David, or Solomon, or to a Persian prince. How far it is applicable to the Messiah and the church; to him as the bridegroom, and to the church as a bride - will be made apparent in the exposition of its particular words and phrases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 45:1, The majesty and grace of Christ's kingdom; Psa 45:10, The duty of the church, and the benefits thereof.
Or, rather, "To the chief musician upon the hexachords, a didactic ode for the sons of Korah, and a song of loves." Shoshannim most probably denotes hexachords, or six-stringed instruments, from shesh, "six:" hence the Persian shasta, a six-stringed lute. This Psalm is supposed by some to be an epithalamium, or nuptial song, on the marriage of Solomon with Pharaoh's daughter; but with what propriety could Solomon be described as fairer than the children of men, a mighty warrior, a victorious conqueror, and a prince whose throne is for ever and ever? A greater than Solomon is here; and the person described is no other than the Messiah, as is acknowledged by many Jewish writers. The Targum on Psa 45:3 says, "Thy beauty, malka meshecha, O King Messiah, is greater than the children of men;" and the Apostle expressly quotes it as such Heb 1:8, Heb 1:9. It was probably written by David after Nathan's prophetic address Ch1 17:27.
Carl Friedrich Keil and Franz Delitzsch

Marriage Song in Honour of the Peerless King
To a Korahitic Maskı̂l is appended a song of the same name, and likewise bearing a royal impress after the style of the Korahitic productions. But whilst in Ps 44:5 the words "Thou, Thou art my King, Elohim," are addressed in prayer to the God of Israel, in this Psalm the person of the king who is celebrated is a matter of doubt and controversy. The Epistle to the Hebrews (Heb 1:8) proceeds on the assumption that it is the future Christ, the Son of God. It is supported in this view by a tradition of the ancient synagogue, in accordance with which the Targumist renders Ps 45:3, "Thy beauty, O King Messiah, is greater than that of the children of men." This Messianic interpretation must be very ancient. Just as Ezek 21:32 refers back to שׁילה, Gen 49:10, גּבּור אל among the names of the Messiah in Is 9:5 (cf. Zech 12:8) refers back in a similar manner to Ps 45. And whilst the reception of the Song of Songs into the canon admits of being understood even without the assumption of any prophetically allegorical meaning in it, the reception of this Psalm without any such assumption is unintelligible. But this prophetically Messianic sense is therefore not the original meaning of the Psalm. The Psalm is a poem composed for some special occasion the motive of which is some contemporary event. The king whom it celebrates was a contemporary of the poet. If, however, it was a king belonging to David's family, then he was a possessor of a kingship to which were attached, according to 2 Sam. 7, great promises extending into the unlimited future, and on which, consequently, hung all the prospects of the future prosperity and glory of Israel; and the poet is therefore fully warranted in regarding him in the light of the Messianic idea, and the church is also fully warranted in referring the song, which took its rise in some passing occasion, as a song for all ages, to the great King of the future, the goal of its hope. Moreover, we find only such poems of an occasional and individual character received into the Psalter, as were adapted to remain in constant use by the church as prayers and spiritual songs.
With respect to the historical occasion of the song, we adhere to the conjecture advanced in our commentary on Canticles and on the Epistle to the Hebrews, viz., that it was composed in connection with the marriage of Joram of Judah with Athaliah. The reference to the marriage of Ahab of Israel with Jezebel of Tyre, set forth by Hitzig, is at once set aside by the fact that the poet idealizes the person celebrated, as foreshadowing the Messiah, in a way that can only be justified in connection with a Davidic king. It could more readily be Solomon the king of Israel, whose appearance was fair as that of a woman, but majestic as that of a hero.
(Note: So Disraeli in his romance of Alroy (1845).)
Even to the present day several interpreters
(Note: So even Kurtz in the Dorpater Zeitschrift for 1865, S. 1-24.)
explain the Psalm of Solomon's marriage with the daughter of Pharaoh; but the entire absence of any mention of Egypt is decisive against this view. Hence Hupfeld imagines a daughter of Hiram to be the bride, by reference to the Zidonian Ashtreth which is mentioned among Solomon's strange gods (3Kings 11:5, 3Kings 11:33). But the fact that the king here celebrated is called upon to go forth to battle, is also strange, whilst the glory of Solomon consists in his being, in accordance with his name, the Prince of Peace, or אישׁ מנוּחה, 1Chron 22:9. Further, the wish is expressed for him that he may have children who shall take the place of his ancestors: Solomon, however, had a royal father, but not royal fathers; and there is the less ground for any retrospective reference to the princes of Judah as Solomon's ancestors (which Kurtz inclines to), since of these only one, viz., Nahshon, occurs among the ancestry of David.
All this speaks against Solomon, but just with equal force in favour of Joram, as being the king celebrated. This Joram is the son of Jehoshaphat, the second Solomon of the Israelitish history. He became king even during the lifetime of his pious father, under whom the Salomonic prosperity of Israel was revived (cf. 2Chron 18:1 with Ps 21:3, 4Kings 8:16, and Winer's Realwrterbuch under Jehoram); he was also married to Athaliah during his father's lifetime; and it is natural, that just at that time, when Judah had again attained to the height of the glory of the days of Solomon, the highest hopes should be gathered around these nuptials. This explains the name שׁגל which the queen bears, - a name that is elsewhere Chaldaean (Dan 5:2.) and Persian (Neh 2:6), and is more North-Palestinian
(Note: In Deborah's song (Judg 5:30) probably שׁגל is to be read instead of לצוּארי שׁלל.)
than Jewish; for Athaliah sprang from the royal family of Tyre, and was married by Joram out of the royal family of Israel. If she is the queen, then the exhortation to forget her people and her father's house has all the greater force. And it becomes intelligible why the homage of Tyre in particular, and only of Tyre, is mentioned. The Salomonic splendour of Asiatic perfumes and costly things is thus quite as easily explained as by referring the Psalm to Solomon. For even Jehoshaphat had turned his attention to foreign wares, more especially Indian gold; he even prepared a fleet for the purpose of going to Ophir, but, ere it started, it was wrecked in the harbour of Ezion-geber (3Kings 22:48-50; 2Chron 20:35.). And Solomon, it is true, had a throne of ivory (3Kings 10:18), and the Salomonic Song of Songs (Song 7:5) makes mention of a tower of ivory; but he had no ivory palace; whereas the mention of היכלי־שׁן in our Psalm harmonizes surprisingly with the fact that Ahab, the father of Athaliah, built a palace of ivory (בּית־שׁן), which the Book of Kings, referring to the annals, announces as something especially worthy of note, 3Kings 22:39 (cf. Amos 3:15, בּתּי השּׁן).
But why should not even Joram, at a crisis of his life so rich in hope, have been a type of the Messiah? His name is found in the genealogy of Jesus Christ, Mt 1:8. Joram and Athaliah are among the ancestors of our Lord. This significance in relation to the history of redemption is still left them, although they have not realized the good wishes expressed by the poet at the time of their marriage, just as in fact Solomon also began in the spirit and ended in the flesh. Joram and Athaliah have themselves cut away all reference of the Psalm to them by their own godlessness. It is with this Psalm just as it is with the twelve thrones upon which, according to the promise, Mt 19:28, the twelve apostles shall sit and judge the twelve tribes of Israel. This promise was uttered even in reference to Judas Iscariot. One of the twelve seats belonged to him, but he has fallen away from it. Matthias became heir to the throne of Judas Iscariot, and who has become the heir to the promises in this Psalm? All the glorious things declared in the Psalm depend upon this as the primary assumption, as essential to their being a blessing and being realized, viz., that the king whom it celebrates should carry out the idea of the theocratic kingship. To the Old Testament prophecy and hope, more especially since the days of Isaiah, the Messiah, and to the New Testament conception of the fulfilment of prophecy Jesus Christ, is the perfected realization of this idea.
The inscription runs: To the Precentor, upon Lilies, by the Ben-Korah, a meditation, a song of that which is lovely. Concerning Maskı̂l, vid., on Ps 32:1. שׁושׁן is the name for the (six-leafed) lily,
(Note: This name is also ancient Egyptian, vid., the Book of the Dead, lxxxi. 2: nuk seshni pir am ṫah-en-Phrā, i.e., I am a lily, sprung from the fields of the sun-god.)
that is wide-spread in its use in the East; it is not the (five-leafed) rose, which was not transplanted into Palestine until a much later period. In על־שׁשׁנּים Hengstenberg sees a symbolical reference to the "lovely brides" mentioned in the Psalm. Luther, who renders it "concerning the roses," understands it to mean the rosae futurae of the united church of the future. We would rather say, with Bugenhagen, Joh. Gerhard, and other old expositors, "The heavenly Bridegroom and the spiritual bride, they are the two roses or lilies that are discoursed of in this Psalm." But the meaning of על־שׁשׁנים must be such as will admit of the inscribed על־שׁוּשׁן עדוּת, Ps 60:1, and עדוּת על־שׁשׁנּים (which is probably all one expression notwithstanding the Athnach), Ps 80:1, being understood after the analogy of it. The preposition על (אל) forbids our thinking of a musical instrument, perhaps lily-shaped bells.
(Note: Vide C. Jessen, On the lily of the Bible, in Hugo von Mohl's Botanische Zeitung, 1861, No. 12. Thrupp in his Introduction (1860) also understands שׁושׁנים to mean cymbals in the form of a lily.)
There must therefore have been some well-known popular song, which began with the words "A lily is the testimony..." or "Lilies are the testimonies (עדות)...;" and the Psalm is composed and intended to be sung after the melody of this song in praise of the Tפra.
(Note: The point of comparison, then, to adopt the language of Gregory of Nyssa, is τὸ λαμπρόν τε καὶ χιονῶδες εἶδος of the lily.)
Tit is questionable whether ידידת (Origen ιδιδωθ, Jerome ididoth) in the last designation of the Psalm is to be taken as a collateral form of ידידת (love, and metonymically an object of love, Jer 12:7), or whether we are to explain it after the analogy of צחות, Is 32:4, and נכחות, Is 26:10 : it is just on this neuter use of the plur. fem. that the interchange which sometimes occurs of ōth with ūth in an abstract signification (Ew. 165, c) is based. In the former case it ought to be rendered a song of love (Aquila ᾀσμα προσφιλίας); in the latter, a song of that which is beloved, i.e., lovely, or lovable, and this is the more natural rendering. The adjective ידיד signified beloved, or even (Ps 84:2) lovable. It is things that are loved, because exciting love, therefore lovely, most pleasing things, which, as שׁיר ידידת says, form the contents of the song. שׁיר ידידת does not signify a marriage-song; this would be called שׁיר חתנּה (cf. Ps 30:1). Nor does it signify a secular erotic song, instead of which the expression שׁיר עגבים, שׁיר דּודים, would have been used. ידיד is a noble word, and used of holy love.
John Gill
INTRODUCTION TO PSALM 45
To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.
There are some things in this title we have met with already in other psalms; as the direction, "to the chief Musician, for the sons of Korah"; and one of its names, "Maschil". The word "shoshannim", according to Kimchi and Ben Melech, is the name of a musical instrument, on which this psalm was sung; an instrument of six strings, as Junius: but Aben Ezra thinks it was the first word of a song, to the tune of which it was sunny; though others are of opinion that it points at the persons, the subjects of this psalm, and may be rendered, "concerning Shoshannim"; that is, as the Targum interprets it, "concerning those that sit in the sanhedrim of Moses": and Jarchi's note is, "for the glory of the disciples of the wise men", comparable to lilies; for so this word signifies, and may be translated, "concerning the lilies" (t); that is, concerning Christ and his church, who are manifestly the subject of this psalm, and are compared to lilies, Song 2:1. This psalm is called "a song of loves", an epithalamium, or marriage song, setting forth the mutual love of Christ and his church; or "a song of the beloved ones" (u) or "friends"; of Christ, who is the beloved and friend of his church; and the church, who is the beloved and friend of Christ; see Is 5:1; and the word here used being in the feminine gender, some have supplied the word "virgins", and render it thus, "a song of the beloved virgins" (w); sung by them on account of the marriage between Christ and his church, who are the companions of the bride, mentioned in Ps 45:14, and friends and lovers of the bridegroom; see Song 1:3. The writer of this psalm is not mentioned; it was not written by the sons of Korah, as say the Targum and Syriac version; but most probably by David, though not concerning his son Solomon, as some have thought, who, though wiser than all men, is never said to be fairer; nor was he a warrior, as the person is represented; nor was his throne and kingdom for ever and ever; nor he the object of worship; nor was his marriage with Pharaoh's daughter so commendable a thing; nor is she ever praised, as the queen herein mentioned is: but the person who is spoken of is the Messiah, as is owned by several Jewish writers: the Targum interprets Ps 45:2 of the King Messiah; and Ben Melech says, he is meant by the King in Ps 45:1. Aben Ezra observes, that this psalm is said concerning David, or concerning the Messiah his son, for so is his name, Ezek 37:26; and Kimchi expressly says, it is spoken concerning the Messiah; and Arama affirms, that all agree that it treats of him.
(t) "de liliis", Tigurine version. (u) "canticum amicarum", Junius & Tremellius, Piscator; "amatarum", Cocceius. (w) "Dilectarum sen de dilectis Christo virginibus", Michaelis; "a song of the well beloved virgins", Ainsworth.
44:144:1: ՚Ի կատարած. զառանցելոց ժամանակաց, որդւոցն Կորխայ իմաստութեան. Սաղմոս օրհնութեան վասն սիրելւոյն։ ԽԴ[6899]։[6899] Ոմանք.Կորխայ իմաստութեան. երգ վասն սիրելւոյն։
1 Այսուհետեւ՝ անցած ժամանակի մասին. Կորխի որդիների իմաստութիւնը. օրհնութեան սաղմոս սիրելիի մասին
Կորխի որդիներուն քերթուածը. երգ սիրոյ
Ի կատարած. զառանցելոց ժամանակաց, որդւոցն Կորխայ իմաստութիւն. Սաղմոս օրհնութեան վասն սիրելւոյն:

44:1: ՚Ի կատարած. զառանցելոց ժամանակաց, որդւոցն Կորխայ իմաստութեան. Սաղմոս օրհնութեան վասն սիրելւոյն։ ԽԴ[6899]։
[6899] Ոմանք.Կորխայ իմաստութեան. երգ վասն սիրելւոյն։
1 Այսուհետեւ՝ անցած ժամանակի մասին. Կորխի որդիների իմաստութիւնը. օրհնութեան սաղմոս սիրելիի մասին
Կորխի որդիներուն քերթուածը. երգ սիրոյ
zohrab-1805▾ eastern-1994▾ western am▾
44:044:1 Начальнику хора. На {музыкальном орудии} Шошан. Учение. Сынов Кореевых. Песнь любви.
44:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the ἀλλοιωθησομένων αλλοιοω the υἱοῖς υιος son Κορε κορε Kore εἰς εις into; for σύνεσιν συνεσις comprehension ᾠδὴ ωδη song ὑπὲρ υπερ over; for τοῦ ο the ἀγαπητοῦ αγαπητος loved; beloved
44:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ mᵊnaṣṣˈēₐḥ נצח prevail לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֬רַח qˈōraḥ קֹרַח Korah מַשְׂכִּֽיל׃ maśkˈîl מַשְׂכִּיל [uncertain] אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in אָזְנֵ֬ינוּ ʔoznˈênû אֹזֶן ear שָׁמַ֗עְנוּ šāmˈaʕnû שׁמע hear אֲבֹותֵ֥ינוּ ʔᵃvôṯˌênû אָב father סִפְּרוּ־ sippᵊrû- ספר count לָ֑נוּ lˈānû לְ to פֹּ֥עַל pˌōʕal פֹּעַל doing פָּעַ֥לְתָּ pāʕˌaltā פעל make בִֽ֝ ˈvˈi בְּ in ימֵיהֶ֗ם ymêhˈem יֹום day בִּ֣ bˈi בְּ in ימֵי ymˌê יֹום day קֶֽדֶם׃ qˈeḏem קֶדֶם front
44:1. victori pro liliis filiorum Core eruditionis canticum amantissimiFor the end, for alternate strains by the sons of Core; for instruction, a Song concerning the beloved.
For the Chief Musician; set to Shoshannim; of the sons of Korah. Maschil. A Song of loves.
[256] KJV Chapter [45] To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves:

44:1 Начальнику хора. На {музыкальном орудии} Шошан. Учение. Сынов Кореевых. Песнь любви.
44:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῶν ο the
ἀλλοιωθησομένων αλλοιοω the
υἱοῖς υιος son
Κορε κορε Kore
εἰς εις into; for
σύνεσιν συνεσις comprehension
ᾠδὴ ωδη song
ὑπὲρ υπερ over; for
τοῦ ο the
ἀγαπητοῦ αγαπητος loved; beloved
44:1
לַ la לְ to
† הַ the
מְנַצֵּ֬חַ mᵊnaṣṣˈēₐḥ נצח prevail
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹ֬רַח qˈōraḥ קֹרַח Korah
מַשְׂכִּֽיל׃ maśkˈîl מַשְׂכִּיל [uncertain]
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
אָזְנֵ֬ינוּ ʔoznˈênû אֹזֶן ear
שָׁמַ֗עְנוּ šāmˈaʕnû שׁמע hear
אֲבֹותֵ֥ינוּ ʔᵃvôṯˌênû אָב father
סִפְּרוּ־ sippᵊrû- ספר count
לָ֑נוּ lˈānû לְ to
פֹּ֥עַל pˌōʕal פֹּעַל doing
פָּעַ֥לְתָּ pāʕˌaltā פעל make
בִֽ֝ ˈvˈi בְּ in
ימֵיהֶ֗ם ymêhˈem יֹום day
בִּ֣ bˈi בְּ in
ימֵי ymˌê יֹום day
קֶֽדֶם׃ qˈeḏem קֶדֶם front
44:1. victori pro liliis filiorum Core eruditionis canticum amantissimi
For the end, for alternate strains by the sons of Core; for instruction, a Song concerning the beloved.
For the Chief Musician; set to Shoshannim; of the sons of Korah. Maschil. A Song of loves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
45:1: My heart is inditing a good matter - רחש rachash, boileth or bubbleth up, as in the margin. It is a metaphor taken from a fountain that sends up its waters from the earth in this way. The Vulgate has eructavit, which is most literally translated by the old Psalter: Mi hert ryfted gude word. My heart belcheth - Anglo-Saxon.
I speak of the things which I have made touching the king - אמר אני מעשי למלך, literally, "I dedicate my work unto the king." Or, as the Psalter, I say my werkes til the kyng. This was the general custom of the Asiatic poets. They repeated their works before princes and honorable men; and especially those parts in which there was either a direct or constructive compliment to the great man. Virgil is reported to have a part of his Aeneid before Augustus, who was so pleased with it that he ordered ten sestertia to be given him for every line. And the famous Persian poet Ferdusi read a part of his Shah Nameh before Sultan Mahmoud, who promised him thirty thousand denars for the poem.
My tongue is the pen of a ready writer - I shall compose and speak as fluently the Divine matter which is now in my heart, as the most expert scribe can write from my recitation. My tung of maister swiftly wrytand. "That es, my tung is pen of the Haly Gast; and nout but als his instrument, wham he ledis als he wil. For I speke noght bot that he settis on my tung; als the pen dos noght withouten the writer. Swyftly wrytand, for the vertu of goddes inspiracioun is noght for to thynk with mons study, that he schewes til other of the purete of heven; that es some for to com that he wrytes." - Old Psalter.
Albert Barnes: Notes on the Bible - 1834
45:1: My heart is inditing - That is, I am engaged in inditing a good matter; though implying at the same time that it was a work of the heart - a work in which the heart was engaged. It was not a mere production of the intellect; not a mere work of skill; not a mere display of the beauty of song, but a work in which the affections particularly were engaged, and which would express the feelings of the heart: the result or effusion of sincere love. The word rendered is "inditing" - רחשׁ râ chash - is rendered in the margin, boileth or bubbleth up. It means properly to boil up or over, as a fountain; and the idea here is that his heart boiled over with emotions of love; it was full and overflowing; it found expression in the words of this song. The Hebrew word does not occur elsewhere in the Bible.
A good matter - literally, a good word; that is, it was something which he was about to say which was good; something interesting, pure, important; not only a subject on which his heart was engaged, but also which was worthy of attention.
I speak of the things which I have made - literally, "I say my works to the king." That is, My work - that which I meditate and am about to compose - pertains to the king.
Touching the king - He is to be the main subject of my song. Compare the notes at Isa 5:1. If the remarks made in the introduction to the psalm are correct, then the "king" here referred to was the future Messiah - the great personage to whom all the writers of the Old Testament looked forward, and whose glory they were so anxious to see and to describe. Compare the notes at Pe1 1:10-12.
My tongue is the pen of a ready writer - Let my tongue in speaking of him be as the pen of a rapid writer. That is, let my tongue rapidly and freely express my thoughts and feelings. The word rendered "pen" - עט ‛ ê ṭ - means a stylus, usually made of iron, used for the purpose of inscribing letters on lead or wax. See the notes at Job 19:24. The idea is that the psalmist's mind was full of his subject, and that he desired to express his thoughts in warm, free, gushing language - the language of overflowing emotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:1: Shoshannim: Psa 69:1, Psa 80:1 *titles
Maschil: or, of instruction
A song: Sol 1:1, Sol 1:2-7; Isa 5:1; Eph 5:32
is inditing: Heb. boileth, or, bubbleth up, Job 32:18-20; Pro 16:23; Mat 12:35
a good: Psa 49:3; Job 33:3, Job 34:4; Pro 8:6-9
touching: Psa 2:6, Psa 24:7-10, Psa 110:1, Psa 110:2; Sol 1:12; Isa 32:1, Isa 32:2; Mat 25:34, Mat 27:37
tongue: Sa2 23:2; Pe2 1:21
Carl Friedrich Keil and Franz Delitzsch
45:1
(Heb.: 45:2-3) The verb רחשׁ, as מרחשׁת shows, signifies originally to bubble up, boil, and is used in the dialects generally of excited motion and lively excitement; it is construed with the accusative after the manner of verbs denoting fulness, like the synonymous נבע, Ps 119:171 (cf. Talmudic לשׁונך תרחישׁ רננות, let thy tongue overflow with songs of praise). Whatever the heart is full of, with that the mouth overflows; the heart of the poet gushes over with a "good word." דּבר is a matter that finds utterance and is put into the form of words; and טּוב describes it as good with the collateral idea of that which is cheerful, pleasing, and rich in promise (Is 52:7; Zech 1:13). The fact that out of the fulness and oppression of his heart so good a word springs forth, arises from the subject in which now his whole powers of mind are absorbed: I am saying or thinking (אני pausal form by Dechמ, in order that the introductory formula may not be mistaken), i.e., my purpose is: מעשׁי למלך, my works or creations (not sing., but plur., just as also מקני in Ex 17:3; Num 20:19, where the connection leads one to expect the plural) shall be dedicated to the king; or even: the thought completely fills me, quite carries me away, that they concern or have reference to the king. In the former case למלך dispenses with the article because it is used after the manner of a proper name (as in Ps 21:2; Ps 72:1); in the latter, because the person retires before the office of dignity belonging to it: and this we, in common with Hitzig, prefer on account of the self-conscious and reflecting אמר אני by which it is introduced. He says to himself that it is a king to whom his song refers; and this lofty theme makes his tongue so eloquent and fluent that it is like the style of a γραμματεὺς ὀξύγραφος. Thus it is correctly rendered by the lxx; whereas סופר מהיר as an epithet applied to Ezra (Ezra 7:6) does not denote a rapid writer, but a learned or skilled scribe. Rapidly, like the style of an agile writer, does the tongue of the poet move; and it is obliged to move thus rapidly because of the thoughts and words that flow forth to it out of his heart. The chief thing that inspires him is the beauty of the king. The form יפיפית, which certainly ought to have a passive sense (Aquila κάλλει ἐκαλλίωθης), cannot be explained as formed by reduplication of the first two radicals of the verb יפה (יפי); for there are no examples to be found in support of quinqueliterals thus derived. What seems to favour this derivation is this, that the legitimately formed Pealal יפיפה (cf. the adjective יפהפי = יפיפי, Jer 46:20) is made passive by a change of vowels in a manner that is altogether peculiar, but still explicable in connection with this verb, which is a twofold weak verb. The meaning is: Thou art beyond compare beautifully fashioned, or endowed with beauty beyond the children of men. The lips are specially singled out from among all the features of beauty in him. Over his lips is poured forth, viz., from above, חן (gracefulness of benevolence), inasmuch as, even without his speaking, the form of his lips and each of their movements awakens love and trust; it is evident, however, that from such lips, full of χάρις, there must proceed also λόγοι τῆς χάριτος (Lk 4:22; Eccles 10:12). In this beauty of the king and this charm of his lips the psalmist sees a manifestation of the everlasting blessing of God, that is perceptible to the senses. It is not to be rendered: because Elohim hath blessed thee for ever. The assertion that על־כּן is used in some passages for על־כּן אשׁר cannot be proved (vid., on Ps 42:7). But the meaning of the psalmist is, moreover, not that the king, because he is so fair and has such gracious lips, is blessed of God. If this were the idea, then the noble moral qualities of which the beauty of this king is the transparent form, ought to be more definitely expressed. Thus personally conceived, as it is here, beauty itself is a blessing, not a ground for blessing. The fact of the matter is this, beauty is denoted by על־כן as a reason for the blessing being known or recognised, not as a reason why the king should be blessed. From his outward appearance it is at once manifest that the king is one who is blessed by God, and that blessed for ever. The psalmist could not but know that "grace is deceitful and beauty vain" (Prov 31:30), therefore the beauty of this king was in his eyes more than mere earthly beauty; it appears to him in the light of a celestial transfiguration, and for this very reason as an imperishable gift, in which there becomes manifest an unlimited endless blessing.
Geneva 1599
45:1 "To the chief Musician upon (a) Shoshannim, for the sons of Korah, Maschil, A Song of (b) loves." My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer.
(a) This was a certain tune of an instrument.
(b) Of that perfect love that ought to be between the husband and the wife.
John Gill
45:1 My heart is inditing a good matter,.... What is valuable and excellent, concerning the excellency of Christ's person, of his kingdom, of his love to the church, and of the church itself; what is pleasant and delightful, comfortable, useful, and profitable: this his heart was inditing; which shows that it was under the sanctifying influences of the Holy Spirit, and denotes the fervour of it; it "boiling up", as the word (x) signifies; being heated by the fire of the divine Spirit, whereby it was hot within him, and caused him to speak with his tongue; and also the abundance that was in it, it "bubbling up" (y), as some choose to render it: from whence this good matter flowed like water out of a fountain;
I speak of the things which I have made touching the King; the King Messiah; the King of the whole world, and of the kings of it, and of the saints in it; over whom he reigns in a spiritual manner, and in righteousness; concerning whom this psalm or poem was composed by David under divine inspiration, and which he here delivers:
my tongue is the pen of a ready writer; or as (z) one; such an one as Ezra was, Ezra 7:6, that writes swiftly and compendiously; suggesting, that as he was; full of matter, he freely communicated it, being moved by the Holy Spirit, who spake by him, and whose word was in his tongue; which made him so ready and expert in this work. The allusion is to scribes and notaries, and such like persons, that are extremely ready and swift in the use of the pen. The word for "pen" is derived either from which signifies "to fly" (a), and from whence is a word used for a "flying fowl"; yet we are not to imagine that here it signifies a pen made of a bird's quill, as now in common use with us: for this did not obtain until many hundred years after David's time. It seems that Isidore of Seville, who lived in the seventh century, is the first person that makes mention of "penna", a "pen", as made of the quill of a bird (b), but rather the pen has its name in Hebrew, if from the above root, from the velocity of it, as in the hand of a ready writer; or rather it may be derived from "to sharpen", in which sense it seems to be used, Ezek 21:15; and so a pen has its name from the sharp point of it: for when the ancients wrote, or rather engraved, on stone, brass, lead, and wood, they used a style or pen of iron; see Job 19:24; so when they wrote on tables of wood covered with wax, they used a kind of bodkin made of iron, brass, or bone; See Gill on Hab 2:2; and when upon the rind and leaves of trees, and on papyrus and parchment, they made use of reeds, particularly the Egyptian calamus or reed; and the word here is translated calamus or reed by the Targum, Septuagint, and all the Oriental versions. Now as the Jews had occasion frequently to copy out the book of the law, and other writings of theirs, their scribes, at least some of them, were very expert and dexterous at it; but whether the art of "shorthand" was to any degree in use among them is not certain, as it was in later times among the Romans, when they used marks, signs, and abbreviations, which seems to have laid the foundation of the above art, and had its rise, as is said, from Cicero himself, though some ascribe it to Mecaenas (c): and in Martial's time it was brought to such perfection, that, according to him, the hand could write swifter than a man could speak (d).
(x) "ebullit", Junius & Tremellius, Piscator; so Ainsworth. (y) "Eructavit", V. L. Pagninus, Montanus, Musculus, Munster. (z) So the Targum, Tigurine version, Gejerus, & Michaelis. (a) Vid. Kimchi Sepher Shorash. rad. (b) Origin. l. 6. c. 13. (c) Vid. Kipping. Antiqu. Roman. l. 2. c. 4. p. 554. (d) "Currant verba licet, manus est velociter illis; nondum lingua suum, dextra peregit opus", Martial. Epigr. l. 14. ep. 189. of the origin of shorthand with the Romans, and among us, with other curious things concerning writing, and the matter and instruments of it, see a learned treatise of Mr. Massey's, called, "The Origin and Progress of Letters", p. 144. printed 1763.
John Wesley
45:1 Enditing - Heb. boileth, or bubbleth up like water over the fire. This denotes that the workings of his heart, were fervent and vehement, kindled by God's grace, and the inspiration of the Holy Ghost. Made - Have composed. Pen - He was only the pen or instrument in uttering this song; it was the spirit of God, by whose hand this pen was guided.
Robert Jamieson, A. R. Fausset and David Brown
45:1 Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Ps 8:1, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on Ps 32:1, title, and Ps 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Gen 24:60; Ruth 4:11-12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Hos. 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Is 54:5; Is 62:4-5; Mt 22:3; Mt 25:1; Jn 3:29; Eph 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Ps 45:6-7 by Paul (Heb 1:8-9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application. (Psa. 45:1-17)
An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.
inditing--literally, "boiling up," as a fountain overflows.
my tongue is the pen--a mere instrument of God's use.
of a ready writer--that is, it is fluent. The theme is inspiring and language flows fast.
44:244:2: Բղխեսցէ՛ սիրտ իմ զպատգամս քո բարիս, եւ ասացից զգործս իմ թագաւորի։ Լեզու իմ որպէս գրիչ արագագի՛ր դպրի[6900], [6900] Ոմանք.Բղխեաց սիրտ իմ զբանս բարիս, եւ ասացի. կամ՝ ասեմ... երագագիր դպրի։
2 Սրտիցս քո բարի պատգամներն են բխում, եւ իմ գործերը պատմում եմ թագաւորին: Լեզուս նման է արագ գրող դպրի գրչի:
45 Իմ սրտէս բարի խօսք կը բղխի Շարադրածս թագաւորին համար է, Իմ լեզուս արագագիր դպիրին գրչին պէս է։
Բղխեսցէ սիրտ իմ զպատգամս [253]քո բարիս, եւ ասեմ զգործս իմ թագաւորի. լեզու իմ որպէս գրիչ արագագիր դպրի:

44:2: Բղխեսցէ՛ սիրտ իմ զպատգամս քո բարիս, եւ ասացից զգործս իմ թագաւորի։ Լեզու իմ որպէս գրիչ արագագի՛ր դպրի[6900],
[6900] Ոմանք.Բղխեաց սիրտ իմ զբանս բարիս, եւ ասացի. կամ՝ ասեմ... երագագիր դպրի։
2 Սրտիցս քո բարի պատգամներն են բխում, եւ իմ գործերը պատմում եմ թագաւորին: Լեզուս նման է արագ գրող դպրի գրչի:
45 Իմ սրտէս բարի խօսք կը բղխի Շարադրածս թագաւորին համար է, Իմ լեզուս արագագիր դպիրին գրչին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
44:144:2 Излилось из сердца моего слово благое; я говорю: песнь моя о Царе; язык мой трость скорописца.
44:2 ἐξηρεύξατο εξερευγομαι the καρδία καρδια heart μου μου of me; mine λόγον λογος word; log ἀγαθόν αγαθος good λέγω λεγω tell; declare ἐγὼ εγω I τὰ ο the ἔργα εργον work μου μου of me; mine τῷ ο the βασιλεῖ βασιλευς monarch; king ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine κάλαμος καλαμος stalk; reed γραμματέως γραμματευς scholar ὀξυγράφου οξυγραφος swift-writing; writing fast
44:2 אַתָּ֤ה׀ ʔattˈā אַתָּה you יָדְךָ֡ yāḏᵊḵˈā יָד hand גֹּויִ֣ם gôyˈim גֹּוי people הֹ֭ורַשְׁתָּ ˈhôraštā ירשׁ trample down וַ wa וְ and תִּטָּעֵ֑ם ttiṭṭāʕˈēm נטע plant תָּרַ֥ע tārˌaʕ רעע be evil לְ֝אֻמִּ֗ים ˈlʔummˈîm לְאֹם people וַֽ wˈa וְ and תְּשַׁלְּחֵֽם׃ ttᵊšallᵊḥˈēm שׁלח send
44:2. eructavit cor meum verbum bonum dico ego opera mea regi lingua mea stilus scribae velocisMy heart has uttered a good matter: I declare my works to the king: my tongue is the pen of a quick writer.
1. My heart overfloweth with a goodly matter: I speak the things which I have made touching the king: my tongue is the pen of a ready writer.
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer:

44:2 Излилось из сердца моего слово благое; я говорю: песнь моя о Царе; язык мой трость скорописца.
44:2
ἐξηρεύξατο εξερευγομαι the
καρδία καρδια heart
μου μου of me; mine
λόγον λογος word; log
ἀγαθόν αγαθος good
λέγω λεγω tell; declare
ἐγὼ εγω I
τὰ ο the
ἔργα εργον work
μου μου of me; mine
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ἡ ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
κάλαμος καλαμος stalk; reed
γραμματέως γραμματευς scholar
ὀξυγράφου οξυγραφος swift-writing; writing fast
44:2
אַתָּ֤ה׀ ʔattˈā אַתָּה you
יָדְךָ֡ yāḏᵊḵˈā יָד hand
גֹּויִ֣ם gôyˈim גֹּוי people
הֹ֭ורַשְׁתָּ ˈhôraštā ירשׁ trample down
וַ wa וְ and
תִּטָּעֵ֑ם ttiṭṭāʕˈēm נטע plant
תָּרַ֥ע tārˌaʕ רעע be evil
לְ֝אֻמִּ֗ים ˈlʔummˈîm לְאֹם people
וַֽ wˈa וְ and
תְּשַׁלְּחֵֽם׃ ttᵊšallᵊḥˈēm שׁלח send
44:2. eructavit cor meum verbum bonum dico ego opera mea regi lingua mea stilus scribae velocis
My heart has uttered a good matter: I declare my works to the king: my tongue is the pen of a quick writer.
1. My heart overfloweth with a goodly matter: I speak the things which I have made touching the king: my tongue is the pen of a ready writer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Излилось из сердца моего слово благое" - из моего сердца, как переполненного сосуда, естественно и неудержимо истекла эта торжественно-радостная песнь, полная благожелания царю; настоящее благое слово писателя есть искренняя, от полноты чувства излившаяся песнь в честь Царя. - "Язык мой - трость скорописца". Скорость в письме была большим его достоинством; автор бы желая, чтобы его язык так же быстро и точно, как трость скорописца, выразил в точных, соответствующих его желанию, словах, его мысли и чувства.

Означенный стих представляет вступление к содержанию псалма и воспеванию изображаемого в последнем Царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nuptial Song; Glories of the Messiah.

1 My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. 2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. 3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. 4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. 5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.
Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Cant. ii. 1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (v. 14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev. xiv. 3, 4.
I. The preface (v. 1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, 1 Pet. i. 11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Eccl. v. 2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Ps. lxvi. 16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.
II. In these verses the Lord Jesus is represented,
1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (v. 2): Thou art fairer than the children of men, than any of them. He proposed (v. 1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.
2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, John i. 16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luke iv. 22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph. i. 3.
3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deut. xxiv. 5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,
(1.) His preparations for war (v. 3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev. xix. 15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.
(2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence--his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, v. 4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa. lii. 10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper."
(3.) The glorious cause in which he is engaged--because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1 Cor. iv. 12, 13; 2 Tim. ii. 25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Matt. xi. 29 (the gentleness of Christ is of mighty force, 2 Cor. x. 1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.
(4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, John xvi. 8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luke xxi. 26) and great men and chief captains call to the rocks and mountains to fall on them, Rev. vi. 15. The next verse describes these terrible things (v. 5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Matt. xxi. 44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Ps. cx. 1. Those that would not have him to reign over them shall be brought forth and slain before him (Luke xix. 27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.
Adam Clarke: Commentary on the Bible - 1831
45:2: Thou art fairer than the children of men - By whom are these words spoken? As this is a regular epithalamium, we are to consider that the bride and bridegroom have compliments paid them by those called the friends of the bridegroom, and the companions or maids of the bride. But it seems that the whole Psalm, except the first verse, was spoken by those who are called in the title ידידת yedidoth, the beloved maids, or female companions, who begin with his perfections, and then describe hers. And afterwards there is a prophetical declaration concerning his issue. We may, therefore, consider that what is spoken here is spoken by companions of the bride, or what are called yedidoth in the title. It would be unauthenticated to say Solomon was the most beautiful man in the universe; but to the perfections of the Lord Jesus they may be safely applied.
Grace is poured into thy lips - This probably refers to his speech, or the gracious words which he spoke. Solomon was renowned for wisdom, and especially the wisdom of his conversation. The queen of Sheba came from the uttermost parts of the land to hear the wisdom of Solomon; and so far did she find him exceeding all his fame, that she said one half had not been told her: but behold, a greater than Solomon is here. No man ever spoke like this man, his enemies themselves being judges.
God hath blessed thee for ever - This, I am afraid, could in no sense be ever spoken of Solomon; but of the man Christ Jesus it is strictly true.
Albert Barnes: Notes on the Bible - 1834
45:2: Thou art fairer than the children of men - That is, Thou art more fair and comely than men; thy comeliness is greater than that which is found among men. In other words, Thou art beautiful beyond any human standard or comparison. The language, indeed, would not necessarily imply that he was not a man, but it means that among all who dwell upon the earth there was none to be found that could be compared with him. The Hebrew word rendered "thou art fairer" - יפיפית yā peyā piytha - is a very unusual term. It is properly a reduplication of the word meaning "beautiful," and thus means to be very beautiful. It would be well expressed by the phrase "Beautiful - beautiful - art thou above the children of men." It is the language of surprise - of a sudden impression of beauty - beauty as it strikes at the first glance - such as the eye had never seen before. The impression here is that produced by the general appearance or aspect of him who is seen as king. Afterward the attention is more particularly directed to the "grace that is poured into his lips." The language here would well express the emotions often felt by a young convert when he is first made to see the beauty of the character of the Lord Jesus as a Saviour: "Beautiful; beautiful, above all men."
Grace is poured into thy lips - The word here rendered "is poured" means properly to pour, to pour out as liquids - water, or melted metal: Gen 28:18; Kg2 4:4. The meaning here is, that grace seemed to be spread over his lips; or that this was strikingly manifest on his lips. The word grace means properly favor; and then it is used in the general sense of benignity, kindness, mildness, gentleness, benevolence. The reference here is to his manner of speaking, as corresponding with the beauty of his person, and as that which particularly attracted the attention of the psalmist: the mildness; the gentleness; the kindness; the persuasive eloquence of his words. It is hardly necessary to remark that this, in an eminent degree, was applicable to the Lord Jesus. Thus if is said Luk 4:22, "And all bare him witness, and wondered at the gracious words which proceeded out of his mouth." So Joh 7:46 : "Never man spake like this man." See also Mat 7:29; Mat 13:54; Luk 2:47.
Therefore God hath blessed thee for ever - In connection with this moral beauty - this beauty of character - God will bless thee to all eternity. Since he has endowed thee with such gifts and graces, he will continue to bless thee, foRev_er. In other words, it is impossible that one who is thus endowed should ever be an object of the divine displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:2: fairer: Sol 2:3, Sol 5:10-16; Zac 9:17; Mat 17:2; Joh 1:14; Col 1:15-18; Heb 1:3, Heb 1:4, Heb 7:26; Rev 1:13-18
grace: Pro 22:11; Isa 50:4; Luk 4:22; Joh 7:46
God: Psa 21:6, Psa 72:17-19; Phi 2:9-11
Geneva 1599
45:2 Thou art (c) fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.
(c) Solomon's beauty and eloquence to win favour with his people, and his power to overcome his enemies, is here described.
John Gill
45:2 Thou art fairer than the children of men,.... Here begins the psalm, and this is an address to the King Messiah, the subject of it, commending him for his beauty and comeliness; which is not to be understood of his divine beauty or his glory, as the only begotten of the Father, in which he is the brightness of his glory, and the express image of his person; for this admits of no comparison, nor is the beauty of angels and men to be mentioned with it; but of the beauty of his human nature, both in body and soul, which being the immediate produce of the Holy Spirit, and without sin, and full of wisdom, grace, and holiness, must transcend that of any or all the sons of Adam. They are all deformed by sin; and whatever spiritual beauty there is in any of them, they have it from Christ; they are comely through his comeliness the outward beauty of men is vain and deceitful, and soon perishes; but Christ is ever the same, and he esteemed of by all that know him, as exceeding precious, altogether lovely, and transcendently excellent and glorious. The Hebrew word here used is doubled in its radicals, which denotes the exceeding great fairness and beauty of Christ, especially as Mediator, and as full of grace and truth. It follows,
grace is poured into thy lips; by which is meant the matter of his speech, or the Gospel preached by him; these words of grace, as Kimchi on the text expresses himself; or gracious words which proceeded out of his mouth, Lk 4:22. The Gospel of the grace of God was given him to preach; it was put into his mouth, and that in great abundance; it was given at sundry times and in divers manners, and by piecemeal, to the prophets before him; but it was poured into his lips, and he was abundantly qualified for preaching it, by having the Spirit without measure given him; and so was poured out in a graceful manner, with great authority, and as never man before him spake, in doctrines of grace, gracious invitations, precious promises, excellent prayers, and even words of eternal life; see Song 5:13;
therefore God hath blessed thee for ever; or, "because (e) God hath blessed thee for ever"; in his human nature, with the grace of union to the Son of God, and with all the gifts and graces of the Spirit of God; and as Mediator, with all spiritual blessings, with grace and glory for his people. Hence all his comeliness, grace, and gracefulness.
(e) "eo quid", Tigurine version; "propterea quod", Musculus, Piscator; "quia", Gejerus.
John Wesley
45:2 Fairer - Than all other men: which is most true of Christ; but not of Solomon; whom many have excelled, in holiness and righteousness, which is the chief part of the beauty celebrated in this psalm. Grace - God hath plentifully poured into thy mind and tongue the gift of speaking wisely, eloquently, and acceptably. Therefore - And because God hath so eminently qualified thee for rule, therefore he hath blessed thee with an everlasting kingdom.
Robert Jamieson, A. R. Fausset and David Brown
45:2 To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Lk 4:22).
44:344:3: գեղեցիկ տեսանելով քան զամենայն որդիս մարդկան։ Սփռեցան շնորհք ՚ի շրթանց քոց. վասն այնորիկ օրհնեա՛ց զքեզ Աստուած յաւիտեան[6901]։ [6901] Ոմանք.Զամենայն որդւոց մարդկան... վասն այսորիկ օրհ՛՛։
3 Տեսքով գեղեցիկ ես բոլոր մարդկանց որդիներից, շրթունքներիցդ շնորհք է թափւում. դրա համար Աստուած օրհնեց քեզ յաւիտեան:
2 Դուն մարդոց որդիներէն աւելի գեղեցիկ ես. Քու շրթունքներէդ շնորհք կը հոսի. Անոր համար Աստուած քեզ օրհնեց յաւիտեան։
Գեղեցիկ տեսանելով քան զամենայն որդիս մարդկան. սփռեցան շնորհք ի շրթանց քոց, վասն այսորիկ օրհնեաց զքեզ Աստուած յաւիտեան:

44:3: գեղեցիկ տեսանելով քան զամենայն որդիս մարդկան։ Սփռեցան շնորհք ՚ի շրթանց քոց. վասն այնորիկ օրհնեա՛ց զքեզ Աստուած յաւիտեան[6901]։
[6901] Ոմանք.Զամենայն որդւոց մարդկան... վասն այսորիկ օրհ՛՛։
3 Տեսքով գեղեցիկ ես բոլոր մարդկանց որդիներից, շրթունքներիցդ շնորհք է թափւում. դրա համար Աստուած օրհնեց քեզ յաւիտեան:
2 Դուն մարդոց որդիներէն աւելի գեղեցիկ ես. Քու շրթունքներէդ շնորհք կը հոսի. Անոր համար Աստուած քեզ օրհնեց յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
44:244:3 Ты прекраснее сынов человеческих; благодать излилась из уст Твоих; посему благословил Тебя Бог на веки.
44:3 ὡραῖος ωραιος attractive; seasonable κάλλει καλλος from; by τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human ἐξεχύθη εκχεω pour out; drained χάρις χαρις grace; regards ἐν εν in χείλεσίν χειλος lip; shore σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he εὐλόγησέν ευλογεω commend; acclaim σε σε.1 you ὁ ο the θεὸς θεος God εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
44:3 כִּ֤י kˈî כִּי that לֹ֪א lˈō לֹא not בְ vᵊ בְּ in חַרְבָּ֡ם ḥarbˈām חֶרֶב dagger יָ֥רְשׁוּ yˌārᵊšû ירשׁ trample down אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and זְרֹועָם֮ zᵊrôʕām זְרֹועַ arm לֹא־ lō- לֹא not הֹושִׁ֪יעָ֫ה hôšˈîʕˈā ישׁע help לָּ֥מֹו llˌāmô לְ to כִּֽי־ kˈî- כִּי that יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side וּ֭ ˈû וְ and זְרֹועֲךָ zᵊrôʕᵃḵˌā זְרֹועַ arm וְ wᵊ וְ and אֹ֥ור ʔˌôr אֹור light פָּנֶ֗יךָ pānˈeʸḵā פָּנֶה face כִּ֣י kˈî כִּי that רְצִיתָֽם׃ rᵊṣîṯˈām רצה like
44:3. decore pulchrior es filiis hominum effusa est gratia in labiis tuis propterea benedixit tibi Deus in aeternumThou art more beautiful than the sons of men: grace has been shed forth on thy lips: therefore God has blessed thee for ever.
2. Thou art fairer than the children of men; grace is poured into thy lips: therefore God hath blessed thee for ever.
Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever:

44:3 Ты прекраснее сынов человеческих; благодать излилась из уст Твоих; посему благословил Тебя Бог на веки.
44:3
ὡραῖος ωραιος attractive; seasonable
κάλλει καλλος from; by
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐξεχύθη εκχεω pour out; drained
χάρις χαρις grace; regards
ἐν εν in
χείλεσίν χειλος lip; shore
σου σου of you; your
διὰ δια through; because of
τοῦτο ουτος this; he
εὐλόγησέν ευλογεω commend; acclaim
σε σε.1 you
ὁ ο the
θεὸς θεος God
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
44:3
כִּ֤י kˈî כִּי that
לֹ֪א lˈō לֹא not
בְ vᵊ בְּ in
חַרְבָּ֡ם ḥarbˈām חֶרֶב dagger
יָ֥רְשׁוּ yˌārᵊšû ירשׁ trample down
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
זְרֹועָם֮ zᵊrôʕām זְרֹועַ arm
לֹא־ lō- לֹא not
הֹושִׁ֪יעָ֫ה hôšˈîʕˈā ישׁע help
לָּ֥מֹו llˌāmô לְ to
כִּֽי־ kˈî- כִּי that
יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side
וּ֭ ˈû וְ and
זְרֹועֲךָ zᵊrôʕᵃḵˌā זְרֹועַ arm
וְ wᵊ וְ and
אֹ֥ור ʔˌôr אֹור light
פָּנֶ֗יךָ pānˈeʸḵā פָּנֶה face
כִּ֣י kˈî כִּי that
רְצִיתָֽם׃ rᵊṣîṯˈām רצה like
44:3. decore pulchrior es filiis hominum effusa est gratia in labiis tuis propterea benedixit tibi Deus in aeternum
Thou art more beautiful than the sons of men: grace has been shed forth on thy lips: therefore God has blessed thee for ever.
2. Thou art fairer than the children of men; grace is poured into thy lips: therefore God hath blessed thee for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Ты прекраснее сынов человеческих". Красота - общее обозначение многих достоинств, это родовой признак; излилась "благодать из уст Твоих" - из уст царя исходит речь разумная, доставляющая слушающему блага. Соломон, действительно, поражал своих современников своею речью - в судебных делах особенной проницательностью, в обыкновенных разговорах - меткими выражениями, глубиною мысли и, вообще, обширными сведениями из всех отраслей человеческого знания. - "Посему благословил Тебя Бог на веки" - необыкновенные достоинства Соломона вызвали благословение на него от Бога. Это благословение не ограничивается только исторической известностью Соломона, имя которого сделалось нарицательным, для обозначения всякого человека, обладающего обширными и глубокими познаниями, но указывает и на то, что он своей первоначальной деятельностью, своим стремлением к установлению и упрочению на земле мира и правды является прообразом Великого своего Потомка - Мессии, даровавшего вполне миру то, что для Соломона составляло недостижимый идеал. Вечное благословение на нем Бога нельзя не видеть и в том, что этот царь явился органом Божественного, а потому и вечного откровения, изложенного в его книгах.
Adam Clarke: Commentary on the Bible - 1831
45:3: Gird thy sword upon thy thigh, O most mighty - This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces.
With thy glory and thy majesty - Be as war-like as thou art glorious and majestic. Solomon's court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.
Albert Barnes: Notes on the Bible - 1834
45:3: Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom.
O most mighty - That is, Hero; Warrior; Conqueror.
With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psa 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare Co1 15:25, Co1 15:28. See also, in reference to the figure used here, Isa 49:2; Heb 4:12; Rev 1:16; Rev 19:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:3: Gird: Isa 49:2, Isa 63:1-6; Heb 4:12; Rev 1:16, Rev 19:15, Rev 19:21
O most: Isa 9:6, Isa 9:7; Act 10:36; Rom 14:9
glory: Psa 21:5, Psa 96:6, Psa 104:1, Psa 145:5, Psa 145:12; Heb 1:3, Heb 8:1; Jde 1:25
Carl Friedrich Keil and Franz Delitzsch
45:3
(Heb.: 44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור, alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Ps 96:6), of which the glory of the Davidic kingship is a reflection (Ps 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Ps 45:5 והדרך, written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך, "and step forth;" but this is not Hebrew. As the text runs, wa-hadārcha (with Legarme preceded by Illuj, vid., Accentsystem xiii. 8c, 9) looks as though it were repeated out of Ps 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Ps 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Ps 17:13-14) to צלח, which, like Arab. ṣlḥ, starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ, 'flḥ), and, according to Ges. 142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo; but certainly not upon a mule or an ass (3Kings 1:33; Zech 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Rev_ 19:11 the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Ps 79:9, 2Kings 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Mic 1:11 (nakedness - ignominy = ignominious nakedness), if ענוה = ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth = veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות, righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים (עניּים), are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath, in favour of which Hitzig, on Ps 68:29, wrongly appeals to Hos 10:6; Job 39:13, but rightly to Judg 7:8; Judg 8:32 (cf. Deut 33:4, Deut 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair = ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Ezek 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך, like ויתאו in Ps 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. 347, b): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds.
But in Ps 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall (יפּלוּ)
(Note: It is not יפּלוּ; for the pause falls upon שׁנוּנים, and the Athnach of יפלו stands merely in the place of Zekaph (Num 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Ps 50:23; Ps 68:9, Ps 68:14; Ps 69:4; Ps 129:1, and cf. supra, p. 56, note 2.)
under thee, i.e., so that thou passest over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words "in the heart of the king's enemies" are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius' explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant. We are here reminded of Ps 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Ps 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר, ὁ υἱὸς. Isaiah calls Him, even in the cradle, אל גּבּור, Is 9:5, cf. Is 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים, although the picture thus far sketched is thoroughly human in all its ideality.
John Gill
45:3 Gird thy sword upon thy thigh, O most mighty,.... As Christ is, the mighty God, even the Almighty, and which appears by his works of creation and providence; by the redemption of his people; by his care and government of them; by succouring them under all their temptations and afflictions; by strengthening them for every service, duty, and suffering; by pleading their cause, and supplying their wants; by preserving them to his kingdom and glory; by raising them from the dead at the last day, and by introducing them into the possession of the heavenly inheritance. This mighty One is called upon to "gird on his sword": by which is meant either the sword of the Spirit, the word of God; which is sharp in convincing of sin, reproving for it, and threatening on account of it, as well as in refuting error and heresy; and a twoedged one, consisting of law and Gospel, and which Christ made use of to great purpose, against Satan in the wilderness, and against the Scribes and Pharisees; and which he will make further use of in the latter day, against the man of sin, and his followers: or else the power of Christ, which, as the Leader and Commander of his people, and the Captain of their salvation, is called upon to exert, by preparing to engage with, and by destroying his and their enemies; and which he did put forth when the year of the redeemed was come, which was the day of vengeance in his heart; when he combated with and destroyed Satan, and spoiled his principalities and powers; when he abolished death itself, and took away sin the sting of it, and the law, the strength of sin; overcame the world, and delivered his people from it, and out of the hand of every enemy. It is added,
with thy glory and thy majesty; which may be connected either with the phrase "and most mighty", and so be expressive of the glory and majesty of Christ, as the mighty God; or with his sword, as an emblem of his authority and majesty as a King, and may denote the glory of his Gospel and of his power; or may point at the end of his girding his sword upon his thigh, which was to show forth the glory of his majesty, or to obtain honour and glory: though the word "gird" may be supplied and repeated, and so make a distinct proposition, "gird with thy glory and thy majesty"; which was done when he was raised from the dead, and had glory given him; was crowned with it, and had the glory put upon him he had with his Father before the world was.
John Wesley
45:3 Thy sword - To smite thine enemies. And the sword is here put for all his arms, as it is in many other places.
Robert Jamieson, A. R. Fausset and David Brown
45:3 The king is addressed as ready to go forth to battle.
sword--(Compare Rev_ 1:16; Rev_ 19:15).
mighty--(Compare Is 9:6).
glory and . . . majesty--generally used as divine attributes (Ps 96:6; Ps 104:1; Ps 111:3), or as specially conferred on mortals (Ps 21:5), perhaps these typically.
44:444:4: Ա՛ծ զսուր ընդ մէջ քո Հզօր,
4 Մէջքիդ սո՛ւր կապիր, ո՛վ հզօր, քո վայելչութեամբ ու գեղեցկութեամբ:
3 Ո՛վ Հզօր, թուրդ մէջքդ կապէ Քու փառքովդ ու վայելչութիւնովդ։
Ած զսուր ընդ մէջ քո, Հզօր, վայելչութեան եւ գեղոյ քո:

44:4: Ա՛ծ զսուր ընդ մէջ քո Հզօր,
4 Մէջքիդ սո՛ւր կապիր, ո՛վ հզօր, քո վայելչութեամբ ու գեղեցկութեամբ:
3 Ո՛վ Հզօր, թուրդ մէջքդ կապէ Քու փառքովդ ու վայելչութիւնովդ։
zohrab-1805▾ eastern-1994▾ western am▾
44:344:4 Препояшь Себя по бедру мечом Твоим, Сильный, славою Твоею и красотою Твоею,
44:4 περίζωσαι περιζωννυμι wrap; gird up τὴν ο the ῥομφαίαν ρομφαια broadsword σου σου of you; your ἐπὶ επι in; on τὸν ο the μηρόν μηρος thigh σου σου of you; your δυνατέ δυνατος possible; able τῇ ο the ὡραιότητί ωραιοτης of you; your καὶ και and; even τῷ ο the κάλλει καλλος of you; your
44:4 אַתָּה־ ʔattā- אַתָּה you ה֣וּא hˈû הוּא he מַלְכִּ֣י malkˈî מֶלֶךְ king אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) צַ֝וֵּ֗ה ˈṣawwˈē צוה command יְשׁוּעֹ֥ות yᵊšûʕˌôṯ יְשׁוּעָה salvation יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
44:4. accingere gladio tuo super femur fortissimeGird thy sword upon thy thigh, O Mighty One, in thy comeliness, and in thy beauty;
3. Gird thy sword upon thy thigh, O mighty one, thy glory and thy majesty.
Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty:

44:4 Препояшь Себя по бедру мечом Твоим, Сильный, славою Твоею и красотою Твоею,
44:4
περίζωσαι περιζωννυμι wrap; gird up
τὴν ο the
ῥομφαίαν ρομφαια broadsword
σου σου of you; your
ἐπὶ επι in; on
τὸν ο the
μηρόν μηρος thigh
σου σου of you; your
δυνατέ δυνατος possible; able
τῇ ο the
ὡραιότητί ωραιοτης of you; your
καὶ και and; even
τῷ ο the
κάλλει καλλος of you; your
44:4
אַתָּה־ ʔattā- אַתָּה you
ה֣וּא hˈû הוּא he
מַלְכִּ֣י malkˈî מֶלֶךְ king
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
צַ֝וֵּ֗ה ˈṣawwˈē צוה command
יְשׁוּעֹ֥ות yᵊšûʕˌôṯ יְשׁוּעָה salvation
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
44:4. accingere gladio tuo super femur fortissime
Gird thy sword upon thy thigh, O Mighty One, in thy comeliness, and in thy beauty;
3. Gird thy sword upon thy thigh, O mighty one, thy glory and thy majesty.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6. Писатель псалма приглашает царя опоясаться мечом для борьбы с врагами. Но этот меч должен состоять из Его славы и красоты, а потому и врагами являются не люди, не враги в общественно-политическом смысле, а враги духовные - ложь, злоба, ненависть, неправосудие и т. д. Для уничтожения этих врагов царь должен напрягать свои силы ("поспеши") и совершить дивные дела. Известно, что в судебных делах, где бессильны были разобраться опытные судьи, Соломон делал приговоры, поражавшие всех своей очевидной правотой и необыкновенной находчивостью. Но кроме этой духовной силы Соломон обладал и хорошо организованной и опытной в боях армией, унаследованной от Давида, которая всегда готова была защитить царя и уничтожить его врагов. Известно, что Соломон держал ее на границах своего государства для обеспечения от нападений. Эту мысль о военной силе Соломона в словах текста 6: ст. можно передать так: Твои, Сильный, острые стрелы - в сердца врагов (т. е. проникнут), и люди пред Тобою падут (т. е. враги не устоят против твоих войск).
Adam Clarke: Commentary on the Bible - 1831
45:4: In thy majesty ride prosperously - These words cannot be spoken of Solomon; they are true only of Christ. His riding is the prosperous progress of his Gospel over the earth. He uses no sword but the sword of the Spirit; and what religion, system of truth, pretended or real, ever made such progress as the religion of Christ has done, without one sword being ever drawn to propagate it from the first introduction of Christianity to the present time? His Gospel is Truth, proclaiming Humility, ענוה anvah, and Righteousness. This, indeed, is the sum of the Gospel; and an epitome of its operations in the hearts of men.
1. The Gospel is a revelation of eternal Truth, in opposition to all false systems of religion, and to all flgurative and ceremonial representations of the true religion. It is truth concerning God, his Nature, and his Works. It is truth concerning Man, his Origin, his Intents, his Duties, and his End. It is truth in what it says concerning the natural, the moral, and the invisible world.
2. It teaches the doctrine of meekness or Humility; opposes pride and vain glory; strips man of his assumed merits; proclaims and enforces the necessity of humiliation or repentance because of sin, humiliation under the providential hand of God, and humility in imitation of the character of the Lord Jesus Christ throughout life.
3. The Gospel teaches Righteousness: shows the nature of sin, wrong, injustice, transgression, etc.; works righteousness in the heart; and directs and influences to the practice of it in all the actions of life. The Gospel leads him who is under its influences to give to all their due; to God, to his neighbor, to himself. And it is by the propagation of truth, humility, and righteousness, that the earth has become so far blessed, and the kingdom of Christ become extended among men.
And thy right hand shall teach thee terrible things - The Chaldee is different: "And the Lord will teach thee to perform terrible things by thy right hand." The Arabic: "And with admiration shall thy right hand direct thee." The Septuagint: "And thy right hand shall lead thee wonderfully." To the same purpose are the Vulgate, Anglo-Saxon, and the old Psalter. The meaning is, Nothing shall be able to resist thee, and the judgments which thou shalt inflict on thine enemies shall be terrible.
Albert Barnes: Notes on the Bible - 1834
45:4: And in thy majesty ride prosperously - Margin, "Prosper thou, ride thou." The majesty here referred to is the glory or magnificence which became a prince of such rank, and going forth to such deeds. The prayer is, that he would go forth with the pomp and glory becoming one in that station. The word used here, rendered in the margin, "prosper thou," means properly to go over or through, to pass over, and may be correctly rendered here, pass on; that is, move forward to conquest. The word "ride" refers to the way in which warriors usually went forth to conquest in a chariot of war. The idea is that of one caparisoned for war, and with the glory appropriate to his rank as king, going forth to victory. This language is such as is often employed in the Scriptures to describe the Messiah as a conquering king.
Because of truth - On account of truth; or in the cause of truth. That is, the great purpose of his conquests would be to establish a kingdom based on truth, in contradistinction from the existing kingdom of darkness as based on error and falsehood. The "object" of his conquests was to secure the reign of truth over the minds of people. Compare Joh 18:37.
And meekness and righteousness - literally, "humility-righteousness;" or, humble right. It would be a kingdom or a conquest of righteousness," not" established, as most kingdoms are, by pride and arrogance and mere power, but a dominion where humility, meekness, gentleness would be at the foundation - that on which the whole superstructure would be reared. Its characteristic would be righteousness or justice - a righteousness and justice, however, not asserted and established by mere power, or by the pride of conquest, but which would be established and maintained by meekness or gentleness: a kingdom not of outward pomp and power, but the reign of the gentle virtues in the heart.
And thy right hand - The instrument of martial power and success; that which, in war, wields the sword and the spear. "Shall teach thee." Shall guide thee, or lead thee to the performance of terrible things.
Terrible things - Fearful deeds; things that are suited to excite astonishment or wonder. They were such things as would be regarded as distinguished achievements in war, indicating extraordinary valor; such conquests as would strike the world with amazement. We have here, therefore, a description of the Messiah as going forth to the great conquest of the world; and at the same time we have this intimation of the nature of his kingdom, that however great the "power" which would be exerted in securing its conquests, it would be founded on "truth:" it would be a kingdom where righteousness would pRev_ail, and whose essential characteristic would be gentleness and peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:4: ride: etc. Heb. prosper thou, ride thou, Rev 6:2, Rev 19:11
prosperously: Psa 110:2, Psa 110:3; Th1 1:5, Th1 2:13; Th2 3:1
because: Psa 60:4; Joh 1:17, Joh 14:6
meekness: Zac 9:9; Mat 11:29, Mat 12:19, Mat 12:20; Co2 10:1
right: Psa 2:9, Psa 21:8, Psa 21:9, Psa 65:5, Psa 110:5, Psa 110:6; Isa 59:17, Isa 59:18, Isa 63:1-6; Luk 19:27; Th2 1:8, Th2 1:9; Rev 6:16, Rev 6:17, Rev 11:18, Rev 19:17-21, Rev 20:15
Geneva 1599
45:4 And in thy majesty (d) ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things.
(d) He alludes to them, who ride in chariots in their triumphs, showing that the quiet state of a kingdom stands in truth, meekness and justice, and not in worldly pomp and vanity.
John Gill
45:4 And in thy majesty ride prosperously,.... Not literally, as was prophesied of him he should, and as he did, Zech 9:9; but mystically and spiritually, either in the chariots of angels up to heaven, Ps 68:17; or on the white horse of the Gospel, with his bow and arrows after mentioned, conquering and to conquer, Rev_ 6:2; and where he rides "in his majesty", showing forth his glory both as a divine Person and as Mediator; and which is very conspicuous in the Gospel, and the ministry of it; and also "prosperously", as he did in the first preaching of the word by the apostles, when it was made the power of God to salvation to multitudes, and the Lord caused them to triumph in Christ everywhere; and as he will in the latter day, when the Jews will be converted, and the fulness of the Gentiles brought in;
because of truth, and meekness, and righteousness; either because he himself is "truth", the truth of all types, promises, prophecies, and doctrines; or because of the Gospel of truth which comes by him; or on account of his truth and faithfulness in fulfilling his own engagements, and the promises of his father: and because of the "meekness" which was so apparent in him, in taking upon him the form of a servant; in his marriage to sinners, and conversation with them; in ministering: to his disciples; in his conduct towards his enemies; and in seeking not his own glory, but his Father's: and because of "righteousness", the holiness of his nature, the purity of his life and actions; and because of the righteousness he is the author of to his people, and of his righteous administration of his offices, especially as a King;
and thy right hand shall teach thee terrible things; or thy power, which the right hand is a symbol of, shall perform terrible things; as it did in the work of redemption, by conquering and destroying the enemies of his people, and of himself; and as it does in the conversion of men, which makes terrible work in their consciences, as the instances of the three thousand, of Saul, and of the jailer show; and as it has in his judgments on his enemies the Jews, in the utter ruin of their nation, city, and temple; and will do on all the antichristian powers in the latter day. The Targum paraphrases it,
"the Lord shall teach thee to do terrible things with thy right hand (f).''
(f) "Dextra mihi Deus", &c. Virgil. Aeneid. 10. prope finem.
John Wesley
45:4 And - Being thus magnificently girt and armed. Ride - March on speedily and successfully against thine enemies. The word - That is, the gospel: which is called the word of truth, Eph 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness, and strongly excites all men to the practice of righteousness and holiness. And so the gospel is compared, to an horse or chariot, upon which Christ is said to ride, when the gospel is preached, and carried about from place to place. Teach thee - Thou shalt do exploits, which shall be terrible to thine enemies. But the phrase, thy right hand shall teach thee, is not to be taken properly; the meaning is, his hand should shew him, discover and work before him.
Robert Jamieson, A. R. Fausset and David Brown
45:4 ride prosperously--or conduct a successful war.
because of--for the interests of truth, &c.
meekness . . . righteousness--without any connection--that is, a righteousness or equity of government, distinguished by meekness or condescension (Ps 18:35).
right hand--or power, as its organ.
shall teach thee--point the way to terrible things; that is, in conquest of enemies.
44:544:5: զվայելչութիւն գեղոյ քոյ։ Լարեա՛ ուղղեա՛ եւ թագաւորեա՛՝ վասն ճշմարտութեան հեզութեան եւ արդարութեան, եւ առաջնորդեսցէ քեզ սքանչելապէս աջ քո[6902]։ [6902] Ոմանք.Վայելչութեան եւ գեղոյ քո։
5 Լարի՛ր աղեղդ, ուղղի՛ր եւ թագաւորի՛ր յանուն ճշմարտութեան, հեզութեան ու արդարութեան, եւ քո աջը թող սքանչելապէս առաջնորդի քեզ:
4 Ու քու վայելչութիւնովդ յառաջացիր։Ճշմարտութեան ու հեզութեան եւ արդարութեան համար հեծիր Ու քու աջ ձեռքդ քեզի ահաւոր բաներ պիտի սորվեցնէ։
Լարեա, ուղղեա եւ թագաւորեա վասն ճշմարտութեան, հեզութեան եւ արդարութեան, եւ առաջնորդեսցէ քեզ սքանչելապէս աջ քո:

44:5: զվայելչութիւն գեղոյ քոյ։ Լարեա՛ ուղղեա՛ եւ թագաւորեա՛՝ վասն ճշմարտութեան հեզութեան եւ արդարութեան, եւ առաջնորդեսցէ քեզ սքանչելապէս աջ քո[6902]։
[6902] Ոմանք.Վայելչութեան եւ գեղոյ քո։
5 Լարի՛ր աղեղդ, ուղղի՛ր եւ թագաւորի՛ր յանուն ճշմարտութեան, հեզութեան ու արդարութեան, եւ քո աջը թող սքանչելապէս առաջնորդի քեզ:
4 Ու քու վայելչութիւնովդ յառաջացիր։Ճշմարտութեան ու հեզութեան եւ արդարութեան համար հեծիր Ու քու աջ ձեռքդ քեզի ահաւոր բաներ պիտի սորվեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
44:444:5 и в сем украшении Твоем поспеши, воссядь на колесницу ради истины и кротости и правды, и десница Твоя покажет Тебе дивные дела.
44:5 καὶ και and; even ἔντεινον εντεινω and; even κατευοδοῦ κατευοδοω and; even βασίλευε βασιλευω reign ἕνεκεν ενεκα for the sake of; on account of ἀληθείας αληθεια truth καὶ και and; even πραΰτητος πραυτης gentleness καὶ και and; even δικαιοσύνης δικαιοσυνη rightness; right standing καὶ και and; even ὁδηγήσει οδηγεω guide σε σε.1 you θαυμαστῶς θαυμαστως the δεξιά δεξιος right σου σου of you; your
44:5 בְּ֭ךָ ˈbᵊḵā בְּ in צָרֵ֣ינוּ ṣārˈênû צַר adversary נְנַגֵּ֑חַ nᵊnaggˈēₐḥ נגח gore בְּ֝ ˈbᵊ בְּ in שִׁמְךָ֗ šimᵊḵˈā שֵׁם name נָב֥וּס nāvˌûs בוס tread down קָמֵֽינוּ׃ qāmˈênû קום arise
44:5. gloria tua et decore tuo decore tuo prospere ascende propter veritatem et mansuetudinem iustitiae et docebit te terribilia dextera tuaand bend thy bow, and prosper, and reign, because of truth and meekness and righteousness; and thy right hand shall guide thee wonderfully.
4. And in thy majesty ride on prosperously, because of truth and meekness righteousness: and thy right hand shall teach thee terrible things.
And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things:

44:5 и в сем украшении Твоем поспеши, воссядь на колесницу ради истины и кротости и правды, и десница Твоя покажет Тебе дивные дела.
44:5
καὶ και and; even
ἔντεινον εντεινω and; even
κατευοδοῦ κατευοδοω and; even
βασίλευε βασιλευω reign
ἕνεκεν ενεκα for the sake of; on account of
ἀληθείας αληθεια truth
καὶ και and; even
πραΰτητος πραυτης gentleness
καὶ και and; even
δικαιοσύνης δικαιοσυνη rightness; right standing
καὶ και and; even
ὁδηγήσει οδηγεω guide
σε σε.1 you
θαυμαστῶς θαυμαστως the
δεξιά δεξιος right
σου σου of you; your
44:5
בְּ֭ךָ ˈbᵊḵā בְּ in
צָרֵ֣ינוּ ṣārˈênû צַר adversary
נְנַגֵּ֑חַ nᵊnaggˈēₐḥ נגח gore
בְּ֝ ˈbᵊ בְּ in
שִׁמְךָ֗ šimᵊḵˈā שֵׁם name
נָב֥וּס nāvˌûs בוס tread down
קָמֵֽינוּ׃ qāmˈênû קום arise
44:5. gloria tua et decore tuo decore tuo prospere ascende propter veritatem et mansuetudinem iustitiae et docebit te terribilia dextera tua
and bend thy bow, and prosper, and reign, because of truth and meekness and righteousness; and thy right hand shall guide thee wonderfully.
4. And in thy majesty ride on prosperously, because of truth and meekness righteousness: and thy right hand shall teach thee terrible things.
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Adam Clarke: Commentary on the Bible - 1831
45:5: Thine arrows are sharp - The arrows here may mean the convictions produced in the hearts of men by the preaching of the Gospel. The King is God himself; his enemies are sinners of all sorts. The people, the Jews, thousands of whom were pricked in their hearts under the preaching of Peter and others. All fall before Christ; those who received the word rose again by repentance and faith; those who did not, fell down-all down!
Albert Barnes: Notes on the Bible - 1834
45:5: Thine arrows are sharp in the heart ... - literally, "Thine arrows are sharp - the people under thee shall fall - in the heart of the enemies of the king." The process of "thought" in the verse seems to be this: First. The "arrows" are seen as sharp or penetrating. Second. The "people" are seen falling as those arrows are shot forth. Third. It is seen that those who fall are the "enemies of the king," and that the arrows have pierced the "heart." The word "sharp" is applied to the arrows as denoting that they were adapted to "pierce." Sometimes arrows are blunted, or with a thick head, rather adapted to smite with force than to wound by penetrating. The bow and the arrow were common instruments in ancient wars, and were mainly used by those who went forth to battle in a chariot. Compare Kg1 22:34; Kg2 9:21-24. As pertaining to the Messiah, the reference here is, of course, to the "truth," and to the power of that truth in penetrating the hearts of people. Compare the notes at Heb 4:12.
In the heart of the king's enemies - That is, the "truths" stated by the Messiah, the conquering king, would penetrate deep into the soul, and slay the sinner, the enemy of the king, that is, of the Messiah. The idea is, that truth would produce an effect in regard to the hopes of the sinner - his self-confidence - his life "as" a sinner - like that which the arrow does when it penetrates the heart. Compare Rom 7:9 : "For I was alive without the law once, but when the commandment came, sin Rev_ived and I died." See also the notes at Rom 7:10-11.
Whereby the people fall under thee - As the effect of the arrows; as the effect of truth. The representation is that of victory. As here represented, it is the victory of truth; a conquest by subjecting people to the authority and reign of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:5: Thine: Psa 21:12, Psa 38:2; Num 24:8; Zac 9:13, Zac 9:14
sharp: Psa 2:1-9; Luk 19:42-44, Luk 20:18, Luk 20:19; Act 2:37, Act 2:41, Act 5:33, Act 7:54
people: Psa 22:27, Psa 66:3, Psa 66:4; Act 4:4, Act 5:14, Act 6:7; Rom 15:18, Rom 15:19
John Gill
45:5 Thine arrows are sharp in the heart of the king's enemies,.... Meaning either the Jews, who were the implacable enemies of Christ, and who would not have him to reign over them; in the midst of whom were sent his arrows, of the sword, famine, and pestilence, and which were very sharp, and made sad havoc among them, and caused such a time of tribulation as was not before, or has been since, Mt 24:21; or else the doctrines of the Gospel. The Scriptures are the quiver out of which they are taken; the Gospel is the bow into which they are put, and out of which they are shot; and ministers are the archers that draw the bow at a venture, and shoot them; and which are compared to "arrows" for their swift, sudden, and secret motion, and for their piercing and penetrating power and efficacy: and these are Christ's, which he is the author of, and which he makes use of to good purpose, by striking the hearts of his people with them, who in their state of unregeneracy are enemies to him; which appears by their wicked works, and as they were when he died for them, and reconciled them to God; by means of which arrows fixed in them, and with which their hearts are pricked and wounded, they submit unto him, signified by the next clause:
whereby the people fall under thee: acknowledge themselves sinners; fall down at his feet; humbly implore his grace and mercy; submit to his righteousness; depend on him alone for salvation; adore him, and give him the glory of it, as well as become subject to his laws and ordinances. This is to be understood of those who are God's covenant people, whom he has given to Christ, and he has redeemed by his blood; and particularly the Gentiles, who were not a people, but now openly are, in distinction from the Jews, the enemies of the King Messiah.
John Wesley
45:5 Arrows - The same with the sword, and this is no other than his word, which is sharp and powerful, and pierceth the hearts of men. The kings - Of thine enemies. Fall - Prostrate at thy feet, after the manner of conquered persons.
Robert Jamieson, A. R. Fausset and David Brown
45:5 The result.
people--Whole nations are subdued.
44:644:6: Նետք քո սրեալ են Հզօր, եւ ժողովուրդք ՚ի ներքոյ քոյ անկցին, ՚ի սիրտս թշնամեաց թագաւորի։
6 Քո նետերը սրուած են, ո՛վ հզօր, ընդդէմ թագաւորի թշնամիների. եւ ժողովուրդները պիտի ընկնեն ոտքերիդ տակ:
5 Քու նետերդ սուր են Ու թագաւորին թշնամիներուն սրտին մէջ մխուած են։Ժողովուրդները քու տակդ պիտի իյնան։
Նետք քո սրեալ են, Հզօր, եւ ժողովուրդք ի ներքոյ քո անկցին, ի սիրտս թշնամեաց թագաւորի:

44:6: Նետք քո սրեալ են Հզօր, եւ ժողովուրդք ՚ի ներքոյ քոյ անկցին, ՚ի սիրտս թշնամեաց թագաւորի։
6 Քո նետերը սրուած են, ո՛վ հզօր, ընդդէմ թագաւորի թշնամիների. եւ ժողովուրդները պիտի ընկնեն ոտքերիդ տակ:
5 Քու նետերդ սուր են Ու թագաւորին թշնամիներուն սրտին մէջ մխուած են։Ժողովուրդները քու տակդ պիտի իյնան։
zohrab-1805▾ eastern-1994▾ western am▾
44:544:6 Остры стрелы Твои, [Сильный], народы падут пред Тобою, они в сердце врагов Царя.
44:6 τὰ ο the βέλη βελος missile σου σου of you; your ἠκονημένα ακοναω possible; able λαοὶ λαος populace; population ὑποκάτω υποκατω underneath σου σου of you; your πεσοῦνται πιπτω fall ἐν εν in καρδίᾳ καρδια heart τῶν ο the ἐχθρῶν εχθρος hostile; enemy τοῦ ο the βασιλέως βασιλευς monarch; king
44:6 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not בְ vᵊ בְּ in קַשְׁתִּ֣י qaštˈî קֶשֶׁת bow אֶבְטָ֑ח ʔevṭˈāḥ בטח trust וְ֝ ˈw וְ and חַרְבִּ֗י ḥarbˈî חֶרֶב dagger לֹ֣א lˈō לֹא not תֹושִׁיעֵֽנִי׃ ṯôšîʕˈēnî ישׁע help
44:6. sagittae tuae acutae populi sub te cadent in corde inimicorum regisThy weapons are sharpened, Mighty One, (the nations shall fall under thee) they are in the heart of the king's enemies.
5. Thine arrows are sharp; the peoples fall under thee; in the heart of the king’s enemies.
Thine arrows [are] sharp in the heart of the king' s enemies; [whereby] the people fall under thee:

44:6 Остры стрелы Твои, [Сильный], народы падут пред Тобою, они в сердце врагов Царя.
44:6
τὰ ο the
βέλη βελος missile
σου σου of you; your
ἠκονημένα ακοναω possible; able
λαοὶ λαος populace; population
ὑποκάτω υποκατω underneath
σου σου of you; your
πεσοῦνται πιπτω fall
ἐν εν in
καρδίᾳ καρδια heart
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
τοῦ ο the
βασιλέως βασιλευς monarch; king
44:6
כִּ֤י kˈî כִּי that
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
קַשְׁתִּ֣י qaštˈî קֶשֶׁת bow
אֶבְטָ֑ח ʔevṭˈāḥ בטח trust
וְ֝ ˈw וְ and
חַרְבִּ֗י ḥarbˈî חֶרֶב dagger
לֹ֣א lˈō לֹא not
תֹושִׁיעֵֽנִי׃ ṯôšîʕˈēnî ישׁע help
44:6. sagittae tuae acutae populi sub te cadent in corde inimicorum regis
Thy weapons are sharpened, Mighty One, (the nations shall fall under thee) they are in the heart of the king's enemies.
5. Thine arrows are sharp; the peoples fall under thee; in the heart of the king’s enemies.
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Adam Clarke: Commentary on the Bible - 1831
45:6: Thy throne, O God, is for ever - כסאך אלהים עולם ועד kisacha Elohim olam vaed. "O God, thy throne is for ever, and eternal!" The word Elohim here is the very first term or name by which the Supreme God has made himself known to the children of men. See Gen 1:1; and this very verse the apostle, Heb 1:8, has applied to Jesus Christ. On this I shall make a very short remark, but it shall be conclusive: If the apostle did not believe Jesus Christ to be the true and eternal God, he has utterly misapplied this Scripture.
The translation in the old Psalter, and the paraphrase will, on this controverted text, be considered of some importance: Thi settil God in werld of werlde: wande of ryghtyng wande of thi kyngedome. Here he loues [celebrates] God Crist - of dome. Thi settil of demyng and of kynges pouste. God es werld of werld for al that he demes es noght chaunged and that byfalles the, for the wande that es ceptre and the governyng of thi kyngdom es wande of ryghtyng, that ryghtes croked men this es the wand of goddes evenes that ay es ryght and never croked that reules ryghtwis men ard smytes wiked men. The reader will observe a blank space between the word Crist and of dome: it is the same in the original. A word has been so carefully erased with the scalpel in the above place, that not a vestige of a letter is left. From the following words I should suspect it to have been kynge or lard. Here he praises God, Christ, king of judgment. However this may be, it is evident that this ancient commentator understood the word God to be applied to Christ. I have given the sentence as it is pointed in the original.
Albert Barnes: Notes on the Bible - 1834
45:6: Thy throne, O God, is foRev_er and ever - This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels, and it is, beyond all question, adduced by him as having original reference to the Messiah. See the passage explained at length in the notes at Heb 1:8. I do not perceive, after an interval of nearly twenty years since those notes were written, that it is necessary to alter or to add anything to what is there said in explanation of the passage. It is undoubtedly an address to the "king" here referred to as God - as one to whom the name "God" - אלהים 'Elohiym - may be properly applied; and, as applied to the Messiah by the author of the Epistle to the Hebrews, it clearly proves that Christ is Divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:6: throne: Psa 89:29, Psa 89:36, Psa 89:37, Psa 93:2, Psa 145:13; Dan 2:44; Luk 1:32, Luk 1:33; Heb 1:8
O God: Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Joh 1:1; Ti1 3:16
the sceptre: Psa. 72:1-20; Sa2 23:4; Jer 33:15, Jer 33:16; Rev 19:11
Carl Friedrich Keil and Franz Delitzsch
45:6
(Heb.: 45:7-8) In order to avoid the addressing of the king with the word Elohim, Ps 45:6 has been interpreted, (1) "Thy throne of God is for ever and ever,", - a rendering which is grammatically possible, and, if it were intended to be expressed, must have been expressed thus (Nagelsbach, 64, g); (2) "Thy throne is God (= divine) for ever and ever;" but it cannot possibly be so expressed after the analogy of "the altar of wood = wooden" (cf. Ps 45:9), or "the time is showers of rain = rainy" (Ezra 10:13), since God is neither the substance of the throne, nor can the throne itself be regarded as a representation or figure of God: in this case the predicative Elohim would require to be taken as a genitive for אלהים כּסּא, which, however, cannot possibly be supported in Hebrew by any syntax, not even by 4Kings 23:17, cf. Ges. 110, 2, b. Accordingly one might adopt the first mode of interpretation, which is also commended by the fact that the earthly throne of the theocratic king is actually called יהוה כסא in 1Chron 29:23. But the sentence "thy throne of God is an everlasting one" sounds tautological, inasmuch as that which the predicate asserts is already implied in the subject; and we have still first of all to try whether אלהים cannot, with the lxx ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος, be taken as a vocative. Now, since before everything else God's throne is eternal (Ps 10:16; Lam 5:19), and a love of righteousness and a hatred of evil is also found elsewhere as a description of divine holiness (Ps 5:5; Ps 61:8), אלהים would be obliged to be regarded as addressed to God, if language addressed to the king did not follow with על־כּן. But might אלהים by any possibility be even addressed to the king who is here celebrated? It is certainly true that the custom with the Elohim-Psalms of using Elohim as of equal dignity with Jahve is not favourable to this supposition; but the following surpassing of the אלהים by אלהים אלהיך renders it possible. And since elsewhere earthly authorities are also called אלהים, Ex 21:6; Ex 22:7., Ps 82:1-8, cf. Ps 138:1, because they are God's representatives and the bearers of His image upon earth, so the king who is celebrated in this Psalm may be all the more readily styled Elohim, when in his heavenly beauty, his irresistible doxa or glory, and his divine holiness, he seems to the psalmist to be the perfected realization of the close relationship in which God has set David and his seed to Himself. He calls him אלהים, just as Isaiah calls the exalted royal child whom he exultingly salutes in Ps 9:1-6, אל־גּבּור. He gives him this name, because in the transparent exterior of his fair humanity he sees the glory and holiness of God as having attained a salutary of merciful conspicuousness among men. At the same time, however, he guards this calling of the king by the name Elohim against being misapprehended by immediately distinguishing the God, who stands above him, from the divine king by the words "Elohim, thy God," which, in the Korahitic Psalms, and in the Elohimic Psalms in general, is equivalent to Jahve, thy God" (Ps 43:4; 48:15; Ps 50:7); and the two words are accordingly united by Munach.
(Note: The view that the Munach is here vicarius Tiphchae anterioris (Dachselt in his Biblia Accentuata) is erroneous, vid., Accentuationssystem, xviii. 4. It is the conjunctive to אלהיך, which, in Heidenheim and Baer, on the authority of the Codices, has Tiphcha anterior, not Athnach as in the editions heretofore published. The proper place for the Athnach would at first be by שׁשׁון; but according to Accentuationssystem, xix. 6, it cannot stand there.)
Because the king's sceptre is a "sceptre of uprightness" (cf. Is 11:4), because he loves righteousness and consequently (fut. consec.) hates iniquity, therefore God, his God, has anointed him with the oil of joy (Is 61:3; cf. on the construction Amos 6:6) above his fellows. What is intended is not the anointing to his office (cf. Ps 89:21 with Acts 10:38) as a dedication to a happy and prosperous reign, but that God has poured forth upon him, more especially on this his nuptial day, a superabundant joy, both outwardly and in his spirit, such as He has bestowed upon no other king upon the face of the earth. That he rises high above all those round about him is self-evident; but even among his fellows of royal station, kings like himself, he has no equal. It is a matter of question whether the writer of the Epistle to the Hebrews (Heb 1:8) has taken the first ὁ Θεὸς of the expression ὁ Θεὸς ὁ Θεὸς σου as a vocative. Apollinaris does not seem so to have understood him; for he renders it τοὔνεκά σοι Θεὸς αὐτὸς ἑὴν περίχηευεν ἀλοιφήν χηρίσας τερπωλῆς μετόχηοις παρὰ πάντας ἐλαίῳ, and the Greek expositors also take ὁ Θεὸς here as a nominative.
Geneva 1599
45:6 Thy (e) throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.
(e) Under this figure of this kingdom of justice is set forth the everlasting kingdom of Christ.
John Gill
45:6 Thy throne, O God, is for ever and ever,.... This verse and Ps 45:7 are cited in Heb 1:8; and applied to the Son of God, the second Person in the Trinity; and therefore are not an apostrophe to the Father, as some have said; nor will they bear to be rendered, "thy throne is the throne of God", or "thy throne is God"; or be supplied thus, "God shall establish thy throne". But they are spoken of the Son of God, who is truly and properly God, the true God and eternal life; as appears by the names by which he is called, as Jehovah, and the like; by his having all divine perfections in him; by the works which he has wrought, and by the worship which is given unto him; and to whom dominion is ascribed, of which the throne is an emblem, Gen 41:40. And this his government is either general, over angels, good and bad, and over men, even wicked men, and over the greatest among men, the kings of the earth; or special, over his own church and people, and which is exercised by his Spirit and grace in them; by his word and ordinances among them; and which will be in a glorious manner in the latter day; and in heaven, though not in the same manner as now, and that to all eternity: for to this government duration for ever and ever is attributed; Christ will have no successor, he will die no more; nor can his government be subverted or taken out of his hands, or he be removed from his throne by any of his enemies, or by all of them; and though his kingdom will be delivered up to the Father, it will not cease, it is an everlasting one;
the sceptre of thy kingdom is a right sceptre; meaning either the Gospel, which is the golden sceptre of mercy and grace, stretched out and held forth for the encouragement of sensible sinners; and is a sceptre of righteousness, as it directs to the righteousness of Christ for justification, and encourages works of righteousness to be done by men: or rather the righteous administration of Christ's government is meant, the sceptre being an emblem of dominion and government, Gen 49:10.
John Wesley
45:6 O God - It is evident, that the speech is still continued to the same person whom he calls king, Ps 45:1, Ps 45:11, and here God, to assure us that he doth not speak of Solomon, but a far greater king, who is not only a man, but the mighty God, Is 9:6. A right scepter - Thou rulest with exact righteousness and equity.
Robert Jamieson, A. R. Fausset and David Brown
45:6 No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (Heb 1:8). Of the perpetuity of this government, compare 2Kings 7:13; Ps 10:16; Ps 72:5; Ps 89:4; Ps 110:4; Is 9:7.
44:744:7: Աթոռ քո Աստուած յաւիտեանս յաւիտենից, գաւազան ուղղութեան գաւազան արքայութեան քոյ։
7 Քո գահը յաւիտեանս յաւիտենից է, Աստուա՛ծ. քո արքայական գաւազանն արդարութեան գաւազան է:
6 Ո՛վ Աստուած, քու աթոռդ յաւիտեանս յաւիտենից կը տեւէ։Քու թագաւորութեանդ գաւազանը ուղղութեան գաւազան է։
Աթոռ քո, Աստուած, յաւիտեանս յաւիտենից, գաւազան ուղղութեան գաւազան արքայութեան քո:

44:7: Աթոռ քո Աստուած յաւիտեանս յաւիտենից, գաւազան ուղղութեան գաւազան արքայութեան քոյ։
7 Քո գահը յաւիտեանս յաւիտենից է, Աստուա՛ծ. քո արքայական գաւազանն արդարութեան գաւազան է:
6 Ո՛վ Աստուած, քու աթոռդ յաւիտեանս յաւիտենից կը տեւէ։Քու թագաւորութեանդ գաւազանը ուղղութեան գաւազան է։
zohrab-1805▾ eastern-1994▾ western am▾
44:644:7 Престол Твой, Боже, вовек; жезл правоты жезл царства Твоего.
44:7 ὁ ο the θρόνος θρονος throne σου σου of you; your ὁ ο the θεός θεος God εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever ῥάβδος ραβδος rod εὐθύτητος ευθυτης straightness; direction ἡ ο the ῥάβδος ραβδος rod τῆς ο the βασιλείας βασιλεια realm; kingdom σου σου of you; your
44:7 כִּ֣י kˈî כִּי that הֹ֭ושַׁעְתָּנוּ ˈhôšaʕtānû ישׁע help מִ mi מִן from צָּרֵ֑ינוּ ṣṣārˈênû צַר adversary וּ û וְ and מְשַׂנְאֵ֥ינוּ mᵊśanʔˌênû שׂנא hate הֱבִישֹֽׁותָ׃ hᵉvîšˈôṯā בושׁ be ashamed
44:7. thronus tuus Deus in saeculum et in aeternum sceptrum aequitatis sceptrum regni tuiThy throne, O God, is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness.
6. Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of thy kingdom.
Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre:

44:7 Престол Твой, Боже, вовек; жезл правоты жезл царства Твоего.
44:7
ὁ ο the
θρόνος θρονος throne
σου σου of you; your
ὁ ο the
θεός θεος God
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
ῥάβδος ραβδος rod
εὐθύτητος ευθυτης straightness; direction
ἡ ο the
ῥάβδος ραβδος rod
τῆς ο the
βασιλείας βασιλεια realm; kingdom
σου σου of you; your
44:7
כִּ֣י kˈî כִּי that
הֹ֭ושַׁעְתָּנוּ ˈhôšaʕtānû ישׁע help
מִ mi מִן from
צָּרֵ֑ינוּ ṣṣārˈênû צַר adversary
וּ û וְ and
מְשַׂנְאֵ֥ינוּ mᵊśanʔˌênû שׂנא hate
הֱבִישֹֽׁותָ׃ hᵉvîšˈôṯā בושׁ be ashamed
44:7. thronus tuus Deus in saeculum et in aeternum sceptrum aequitatis sceptrum regni tui
Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness.
6. Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of thy kingdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Эта военная мощь и непобедимость царя даются ему, однако, не потому, что он опытный стратег и искусный политик, но потому, что своим управлением ради установления на земле правды и мира он осуществляет на земле царство Бога, "престол Которого - правда", а потому и все народы, восстающие против такого царя, как противники царства Божия, должны погибнуть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. 9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.
We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour.
I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb. i. 8, 9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa. ix. 7); even when the kingdom shall be delivered up to God even the Father (1 Cor. xv. 24) the throne of the Redeemer will continue. 2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, v. 7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, John xx. 17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa. lxi. 1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa. xi. 2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state." Because he humbled himself, God has highly exalted him, Phil. ii. 8, 9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb. xii. 2) both in the light of his Father's countenance (Acts ii. 28) and in the success of his undertaking, which he shall see, and be satisfied, Isa. liii. 11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing--they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb. i. 4, 9. The salvation of sinners is the joy of angels (Luke xv. 10), but much more of the Son.
II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (v. 8): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exod. xxx. 23, 24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Cant. i. 3, 4) and makes him precious to believers, 1 Pet. ii. 7. 2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, 1 Kings xxii. 39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, v. 9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself--the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev. xix. 8), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God.
Adam Clarke: Commentary on the Bible - 1831
45:7: Oil of gladness - As an evidence that all causes of mourning, sorrow, and death, were at an end; as in the state of mourning the ancients did not anoint themselves.
I have mentioned above that the author of the Epistle to the Hebrews, Heb 1:8, Heb 1:9, quotes Psa 45:6, Psa 45:7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place: -
Heb 1:8
Thy throne, O God, is for ever and ever - If this be said of the Son of God, i.e., Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psa 45:6, Psa 45:7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, 'Thou art fairer than the children of men,' the Targum says: 'Thy beauty, מלכא משיחא malca Meshicha, O King Messiah, is greater than the children of men.' Aben Ezra says: 'This Psalm speaks of David, or rather of his Son the Messiah, for this is his name, Eze 34:24 : And David my servant shall be a prince over them for ever.' Other rabbins confirm this opinion.
"This verse is very properly considered a proof, and indeed a strong one, of the divinity of Christ; but some late versions of the New Testament have endeavored to avoid the evidence of this proof by translating the word thus: 'God is thy throne for ever and ever;' and if this version be correct, it is certain that the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος being the nominative case is supposed to be sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics, and the whole scope of the place requires it should be so used here; and with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way; כסאך אלהים עולם ועד kisacha Elohim olam vaed, 'Thy throne, O God, is for ever and to eternity.' It is in both worlds, and extends over all time, and will exist through all endless duration. To this our Lord seems to refer, Mat 28:18 : 'All power is given unto me, both in Heaven and Earth.' My throne, i.e., my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient Versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative ya, reading the place thus: korsee yallaho ila abadilabada, the same as in our Version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for without adding εστι to it, a reading which is not countenanced by any Version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: Forsothe to the sone God thi troone into the world of worlde: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: But to the sone he seith, God thy trone is unto the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: 'But unto the sonne he sayeth: God, thi seate endureth for ever and ever: the cepter of thy kyngdome is a right cepter.' Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι is, because not authorized by the original; a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation.
A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
Heb 1:9
Thou hast loved righteousness - This is the characteristic of a just governor; he abhors and suppresses iniquity; he countenances and supports righteousness and truth.
Therefore God, even thy God - The original, δια τουτου εχρισε δε, ὁ Θεος, ὁ Θεος σου, may be thus translated: 'Therefore, O God, thy God hath anointed thee.' The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read: 'Therefore God, thy God, hath anointed thee,' etc.
With the oil of gladness - We have often had occasion to remark that anciently kings, priests, and prophets, were consecrated to their several offices by anointing, and that this signified the gifts and influences of the Divine Spirit. Christ, ὁ χριστος, signifies The anointed One, the same as the Hebrew Messiah; and he is here said to be 'anointed with the oil of gladness above his fellows.' None was ever constituted prophet, priest, and king, but himself: some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ; and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows - all that had ever borne the regal, prophetic, or sacerdotal offices.
"Some think that the word μετοχους, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings," etc.
Albert Barnes: Notes on the Bible - 1834
45:7: Thou lovest righteousness ... - See this verse explained in the notes at Heb 1:9, where it is applied to the Messiah. The word "God" is rendered in the margin "O God"; "O God, thy God, hath anointed thee," etc. According to this construction, the thought would be carried on which is suggested in Psa 45:6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one. The Messiah - the Lord Jesus - though he is described as God himself (Joh 1:1, et al.), yet addresses God as "his" God, Joh 20:17. As Mediator, as appearing in human form, as commissioned to perform the work of redemption, and to subdue the world to the divine authority, it was proper thus to address his Father as "his" God, and to, acknowledge Him as the source of all authority and law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:7: Thou: Psa 33:5, Psa 99:4; Mat 3:15; Heb 1:9, Heb 7:26
hatest: Psa 101:3, Psa 101:4, Psa 101:8; Mat 7:23; Luk 13:27; Rev 21:27
God: or, O God
thy God: Psa 89:26; Isa 61:1; Joh 20:17; Eph 1:3
hath: Psa 89:20; Lev 8:12; Sa1 16:13; Kg1 1:39, Kg1 1:40, Kg1 19:16; Isa 61:1-3; Luk 3:22; Luk 4:18-21; Joh 3:34
oil: Psa 21:6; Kg1 1:39; Act 2:28
above: Joh 1:16; Rom 8:29; Col 1:18, Col 1:19; Heb 2:14
Geneva 1599
45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath (f) anointed thee with the oil of gladness above thy fellows.
(f) Has established your kingdom as the figure of Christ, which is the peace and joy of the Church.
John Gill
45:7 Thou lovest righteousness,.... Either righteous persons, whom his countenance beholds, on whom his eyes are, and from whom they are never withdrawn, and with whom he is exceedingly delighted: or righteous things; a righteous administration of government; faithfulness and integrity in whatsoever he is intrusted with, or appointed to by his father; all righteous actions which the law requires, as appeared in the whole course of his life; and by working out a righteousness for his people, and by encouraging them in works of righteousness; and as also will appear by judging the world in righteousness at the last day, and by giving the crown of righteousness to his righteous ones;
and hatest wickedness; which was manifest not only by his inveighing against it and dehorting from it, and by his severity exercised towards delinquents; but by suffering for it, and abolishing it, and by chastising his own people on account of it;
therefore God, thy God; or "because (g) God", thy God; who is the God of Christ, as Christ is man; who prepared and formed his human nature, supported it in suffering, and glorified it, and to whom Christ prayed, and whom he believed in, loved, and obeyed as such:
hath anointed thee with the oil of gladness above thy fellows; who though he is called God, Ps 45:6, and is truly so, yet was not anointed as such, but as man and Mediator, to the office of Prophet, Priest, and King; and not with material oil, but with the Holy Ghost, his gifts and graces; see Acts 10:38; called "the oil of gladness", in allusion to the use of oil at feasts and weddings, for the delight and refreshment of guests, and particularly of the oil of lilies, "olcum susinum", so some (h) translate it; well known to the Hebrews, who inhabited Syria and Palestine, where red lilies grew, of which this was made, and had in great esteem; and because of its effects in the human nature of Christ, filling it with alacrity and cheerfulness to go through the work he came about. This unction rotors to the time of his conception and birth, and also to the time of his baptism; and the phrase, "above thy fellows", denotes the abundance of the Spirit's grace, his having it without measure, and in a transcendent manner to any of the sons of men, even his own people; for these, and not angels, nor the princes of the earth, are meant, neither of which are his fellows; but the saints, who are of the same nature with him, of the same family he is the head of, of the same dignity through him, being made kings and priests by him, partakers of the same Spirit and grace; and will be companions with him, and sit on the same throne with him to all eternity. The Targum, in the king of Spain's Bible, begins the verse thus;
"But thou, O King Messiah, because thou lovest, &c.''
(g) "propterea quod", Tigurine version, Vatablus, Piscator, Gejerus; "quia", Rivet. Noldius, p. 727, No. 1730. (h) Vid. Schacchi Elaeochrism, l. 1. c. 27. & 28.
John Wesley
45:7 Therefore - Therefore God hath exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly compared by the oil of gladness. Thy God - According to thy human nature, Jn 20:17, though in respect of thy Divine nature, thou art his fellow, Zech 13:7, and his equal, , and one with him, Jn 10:30. Oil - So called, because it was a token of gladness, and used in feasts, and other solemn occasions of rejoicing. Fellows - Above all them who partake with thee in this unction: above all that ever were anointed for priests or prophets, or kings.
Robert Jamieson, A. R. Fausset and David Brown
45:7 As in Ps 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of
God, thy God--but the latter is sustained by the same form (Ps 50:7), and it was only of His human nature that the anointing could be predicated (compare Is 61:3).
oil of gladness--or token of gladness, as used in feasts and other times of solemn joy (compare 3Kings 1:39-40).
fellows--other kings.
44:844:8: Սիրեցեր զարդարութիւն, եւ ատեցեր զանօրէնութիւն։ Վասն այսորիկ օծ զքեզ Աստուած Աստուած քո իւղով ուրախութեամբ, առաւել քան զընկերս քո[6903]։ [6903] Ոմանք.Իւղով ուրախութեան։
8 Սիրեցիր արդարութիւնն ու ատեցիր անօրէնութիւնը, դրա համար Աստուած՝ քո՛ Աստուածն օծեց քեզ ուրախութեան իւղով՝ աւելի, քան քո ընկերներին:
7 Արդարութիւնը կը սիրես ու անօրէնութիւնը կ’ատես. Անոր համար, Աստուած, քու Աստուածդ, Ուրախութեան իւղով քեզ օծեց քու ընկերներէդ աւելի։
Սիրեցեր զարդարութիւն, եւ ատեցեր զանօրէնութիւն. վասն այսորիկ օծ զքեզ, Աստուած, Աստուած քո իւղով ուրախութեան առաւել քան զընկերս քո:

44:8: Սիրեցեր զարդարութիւն, եւ ատեցեր զանօրէնութիւն։ Վասն այսորիկ օծ զքեզ Աստուած Աստուած քո իւղով ուրախութեամբ, առաւել քան զընկերս քո[6903]։
[6903] Ոմանք.Իւղով ուրախութեան։
8 Սիրեցիր արդարութիւնն ու ատեցիր անօրէնութիւնը, դրա համար Աստուած՝ քո՛ Աստուածն օծեց քեզ ուրախութեան իւղով՝ աւելի, քան քո ընկերներին:
7 Արդարութիւնը կը սիրես ու անօրէնութիւնը կ’ատես. Անոր համար, Աստուած, քու Աստուածդ, Ուրախութեան իւղով քեզ օծեց քու ընկերներէդ աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
44:744:8 Ты возлюбил правду и возненавидел беззаконие, посему помазал Тебя, Боже, Бог Твой елеем радости более соучастников Твоих.
44:8 ἠγάπησας αγαπαω love δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἐμίσησας μισεω hate ἀνομίαν ανομια lawlessness διὰ δια through; because of τοῦτο ουτος this; he ἔχρισέν χριω anoint σε σε.1 you ὁ ο the θεὸς θεος God ὁ ο the θεός θεος God σου σου of you; your ἔλαιον ελαιον oil ἀγαλλιάσεως αγαλλιασις exultation; joyfulness παρὰ παρα from; by τοὺς ο the μετόχους μετοχος associate; partaker σου σου of you; your
44:8 בֵּֽ֭ ˈbˈē בְּ in אלֹהִים ʔlōhîm אֱלֹהִים god(s) הִלַּלְ֣נוּ hillalˈnû הלל praise כָל־ ḵol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וְ wᵊ וְ and שִׁמְךָ֓׀ šimᵊḵˈā שֵׁם name לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity נֹודֶ֣ה nôḏˈeh ידה praise סֶֽלָה׃ sˈelā סֶלָה sela
44:8. dilexisti iustitiam et odisti iniquitatem propterea unxit te Deus Deus tuus oleo exultationis prae participibus tuisThou hast loved righteousness, and hated iniquity: therefore God, thy God, has anointed thee with the oil of gladness beyond thy fellows.
7. Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows:

44:8 Ты возлюбил правду и возненавидел беззаконие, посему помазал Тебя, Боже, Бог Твой елеем радости более соучастников Твоих.
44:8
ἠγάπησας αγαπαω love
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
ἐμίσησας μισεω hate
ἀνομίαν ανομια lawlessness
διὰ δια through; because of
τοῦτο ουτος this; he
ἔχρισέν χριω anoint
σε σε.1 you
ὁ ο the
θεὸς θεος God
ὁ ο the
θεός θεος God
σου σου of you; your
ἔλαιον ελαιον oil
ἀγαλλιάσεως αγαλλιασις exultation; joyfulness
παρὰ παρα from; by
τοὺς ο the
μετόχους μετοχος associate; partaker
σου σου of you; your
44:8
בֵּֽ֭ ˈbˈē בְּ in
אלֹהִים ʔlōhîm אֱלֹהִים god(s)
הִלַּלְ֣נוּ hillalˈnû הלל praise
כָל־ ḵol- כֹּל whole
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
וְ wᵊ וְ and
שִׁמְךָ֓׀ šimᵊḵˈā שֵׁם name
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
נֹודֶ֣ה nôḏˈeh ידה praise
סֶֽלָה׃ sˈelā סֶלָה sela
44:8. dilexisti iustitiam et odisti iniquitatem propterea unxit te Deus Deus tuus oleo exultationis prae participibus tuis
Thou hast loved righteousness, and hated iniquity: therefore God, thy God, has anointed thee with the oil of gladness beyond thy fellows.
7. Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Бог помазал на царство и предпочел этого царя за его любовь к правде "более соучастников". Такими соучастниками (с слав. причастниками, что очень точно) - конкурентами на престол после смерти Давида явился, напр., Адония, пытавшийся хитростью завладеть не ему предназначенной короной царя. "Помазал Бог" - указывает на древний обычай возливания на голову избираемого царя елея через пророка. Это помазание служило внешним знаком, указывающим на законность избрания и на пользование особенными, соответствующими новому положению, правами.
Adam Clarke: Commentary on the Bible - 1831
45:8: All thy garments smell of myrrh - The Asiatics are very partial to perfumes; every thing with them is perfumed, and especially their garments. And the ivory palaces mentioned are the wardrobes inlaid with ivory, in which their numerous changes of raiment were deposited. Myrrh and aloes are well known; cassia is probably the bark or wood of the cinnamon tree. These with frankincense, galbanum and other odoriferous drugs, were and are frequently used in the perfumes of the Asiatic nations.
Whereby they have made thee glad - Referring to the effect of strong perfumes refreshing and exhilarating the spirits.
Albert Barnes: Notes on the Bible - 1834
45:8: All thy garments smell of myrrh - The word "smell" is not in the original. The literal translation would be, "Myrrh, and aloes - cassia - all thy garments;" that is, they were so impregnated with perfumes that these seemed to constitute his very clothing. The mention of the "anointing" in the pRev_ious verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Compare Psa 133:2. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh - מר mô r or מוּר mur - is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making an incision in the bark. It constituted one of the earliest articles of commerce Gen 43:11, and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentioned in Est 2:12 as an article used in the purification of women; and as a perfume, Sol 4:6; Sol 5:5. It was used among the ancients, not only as a perfume, but as a fumigator, and as an article of medicine, and was employed in embalming the bodies of the dead. Herodotus, speaking of the practice of embalming among the Egyptians, says, "They then fill the body with powder of pure myrrh, cassia, and other perfumes, except frankincense," ii. 86. Compare Exo 30:23; Mat 2:11; Mar 15:23; Joh 19:39. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kitto's Encyc., art. "Mor."
And aloes - The word rendered "aloes" - אהלות 'ă hâ lô th - occurs four times in the Old Testament: Num 24:6, where it is rendered "lign-aloes;" and here, as in Pro 7:17; Sol 4:14, where it is rendered "aloes." The reference is, undoubtedly, to some odoriferous substance, well known in ancient times. Why the word "aloe" has been used as a translation of the original word, in the English and in the older versions, it is not easy to ascertain, but it is certain that the substance referred to is not to be confounded with the bitter and nauseous aloes known as a medicine. It is now generally understood that the reference in the word as used in the Scriptures, is to a species of odoriferous tree growing in India, and which anciently doubtless constituted part of the valuable commerce of the East. It is not a "fruit" or a "gum," but the tree itself. It is a species of sweet-smelling "wood," and was valued on account of its fragrance. It is produced still in India. The tree is believed to be a native of the mountainous tracts east and southeast of Silhet, in about 24 degrees of north latitude. See Kitto's Encyc., art. "Ahalim."
And cassia. - Cassia - קציעות qetsiy‛ ô th - is better known. It is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Exo 30:24; Eze 27:19. This, as well as "aloes," is a production of India and its islands. See Kitto's Encyc., art. "Ketzioth."
Out of the ivory palaces - That is, As thou comest out of the ivory palaces. The representation is that of the king as coming out of the palace where he dwelt, and as clad in apparel appropriate to his station, and surrounded by his attendants, diffusing joy all around them. The imagery has "chanqed" from what it was in Psa 45:3-5, where he goes forth as a conqueror, with his sword on his "thigh," and ascending his war-chariot. Here he appears clothed, indeed, in regal splendor, in the magnificence of state, but as the husband of the bride, and as encircled with the attendants of an Oriental court. Ivory palaces are palaces adorned with ivory, or where ivory constituted a prominent and striking part of the ornaments. It cannot be supposed that the palace was constructed entirely of ivory. Kitto supposes that this refers to the interior decorations, or that the walls were "inlaid" with ivory, gold, etc., as constituting a part of the decorations of the building. "Ivory," it would seem, was so abundant and conspicu ous that the name might be given to the whole structure. Such a palace was that built by Ahab: Kg1 22:39.
Whereby they have made thee glad - Hebrew, "from them (or thence) they have gladdened thee." That is, They, the attendants referred to more particularly in the following verses, have gladdened thee; have diffused around a general joy; have contributed to make thee happy. He was clad in robes that became his station, and was accompanied and surrounded by attendants who diffused around a general joy, and who made his own heart glad. The "idea" may be, that the Redeemer, the Messiah, is made happy by the affection and the companionship of the redeemed, his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:8: All: Sol 1:3, Sol 1:13, Sol 3:6, Sol 4:6, Sol 4:13, Sol 4:14, Sol 5:1, Sol 5:5, Sol 5:13; Mat 2:11; Joh 19:39; Co2 2:14-16
cassia: Exo 30:23, Exo 30:24
ivory: Psa 45:15; Kg1 22:39; Amo 3:15; Joh 14:2
whereby: Psa 16:11; Heb 12:2
Carl Friedrich Keil and Franz Delitzsch
45:8
(Heb.: 45:9-10) The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name "King of kings and Lord of lords," shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev_ 19:7.). It is this final ga'mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king's garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Is 59:18 (cf. also Is 52:6), as a repetition of the מן: "out of ivory palaces, whence they enchant thee." But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Ps 22:17; 2Kings 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Ps 150:4); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev_ 14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.
Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Prov 6:26). The form בּיקּרותיך resembles the form ליקּהת, Prov 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Gen 49:17; מקּדשׁ, Ex 15:17).
(Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Is 42:24, in support of the form of writing. Also in ליקּהת, Prov 30:17; ויללת, Jer 25:36; כּיתרון, Eccles 2:13, the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, cxcix., and Grammatica della Lingua Ebraica, 193.)
Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chaldaean and Persian queens, and, as it seems (cf. on Judg 5:30), a North-Palestinian name, שׁגל,
(Note: Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishāh-zen), but of the second (ćakir-zen, bond-woman).)
instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל is the believing Israel conceived of as one person. It is actually kings' daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Is 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.
Geneva 1599
45:8 All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, (g) whereby they have made thee glad.
(g) In which the people made you joyful to see them give thanks and rejoice for you.
John Gill
45:8 All thy garments smell of myrrh, and aloes, and cassia,.... Either his human nature, as anointed with the oil of gladness, and filled with the graces of the Spirit, signified by the holy anointing oil in the tabernacle, of which the things mentioned were ingredients, Ex 30:23; or the garments of salvation and robe of righteousness, wrought out by him for his people, which are well pleasing and acceptable to his Father, and of a sweet smelling savour, being agreeable to his law and justice; and also to himself, as they are put upon his people; see Song 4:11. And likewise to them who rejoice at being clothed with them, and desire to be found in them: or else his people themselves, who are sometimes compared to a clothing and to garments, Is 49:18; whose persons are to God as the smell of a field, whom the Lord has blessed; and whose sacrifices of prayer and praise are sweet odours to him, through the mediation of his Son;
out of the ivory palaces; see Song 7:4; meaning the places from whence these garments were taken, the wardrobe; or from whence Christ came, and where he appears; as heaven, the palace of the great King, from whence he came down, whither he is gone, and from whence he is expected again; and the human nature of Christ, in which he tabernacled on earth, and was pure and clear from sin; and his churches, which are his temples and palaces, where he grants his presence. Or it may be rendered, "more than the ivory palaces" (i), and so be expressive of the excellency of Christ's garments above them; and denote the purity of his human nature, the spotlessness of his righteousness, and the comeliness of his people;
whereby they have made thee glad; or, "wherein" or "from whence" (k); in which palaces, the churches, the saints make Christ glad, by speaking of his glory; by ascribing glory to him; and by the exercise of grace upon him, with which his heart is ravished, Song 4:9. Or "for which" (l); garments of salvation, and robe of righteousness; they being clothed with them, and rejoicing in them, cause joy and gladness in Christ: or "more than they", or "theirs that make thee glad" (m); meaning his fellows and their garments, his being more odorous than theirs.
(i) "prae palatiis eburneis", Cocceius, Gejerus. (k) "unde", Montanus, Musculus, Muis, Noldius, p. 629, No. 1664. (l) "Propter quod", Muis. (m) "Prae iis", Junius & Tremellius; "magis quam eorum", Piscator; so Ainsworth.
John Wesley
45:8 Myrrh - Wherewith they used to perfume their garments: this may denote those glorious and sweet smelling virtues, which, as they were treasured up in Christ's heart, so did they manifest themselves outwardly, and give forth a grateful smell, in the whole course of his life and actions. Palaces - The king is here supposed to reside in his ivory palaces, and his garments are so fragrant, that they not only perfume the whole palace in which he is; but the sweet favour is perceived by those that pass by them, all which is poetically said, and with allusion to Solomon's glorious garments and palaces. The heavenly mansions, may not unfitly be called ivory palaces, as elsewhere in the same figurative manner they are said to be adorned with gold and precious stones, from which mansions Christ came into the world, into which Christ went, and where he settled his abode after he went out of the world, and from whence he poured forth all the fragrant gifts and graces of his spirit, although there is no necessity to strain every particular circumstance in such poetical descriptions; for some expressions may be used, only as ornaments, as they are in parables; and it may suffice to know, that the excellencies of the king Christ are described by things which earthly potentates place their glory. Whereby - By the sweet smell of thy garments out of those ivory palaces, or the effusion of the gifts and graces of thy spirit from heaven; which as it is a great blessing to those who receive them, so doth it rejoice the heart of Christ, both as it is a demonstration of his own power and glory, and as it is the instrument of bringing souls to God. Made thee - Thou art made glad.
Robert Jamieson, A. R. Fausset and David Brown
45:8 The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from
ivory palaces--His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.
44:944:9: Զմուռս եւ ստաշխն եւ կասիա ՚ի զգեստէ քումմէ, ՚ի տաճարաց փղոսկրէից, ուստի ուրախ արարին զքեզ
9 Քո զգեստներից ու փղոսկրեայ պալատներից զմուռս, հալուէ եւ կինամոն է բուրում:
8 Քու բոլոր հանդերձներդ զմուռս ու հալուէ եւ կասիա կը բուրեն. Փղոսկրէ պալատներէն նուագարաններուն լարերը* քեզ ուրախացուցին։
Զմուռս եւ ստաշխն եւ կասիա ի զգեստէ քումմէ, ի տաճարաց փղոսկրէից, ուստի ուրախ արարին զքեզ:

44:9: Զմուռս եւ ստաշխն եւ կասիա ՚ի զգեստէ քումմէ, ՚ի տաճարաց փղոսկրէից, ուստի ուրախ արարին զքեզ
9 Քո զգեստներից ու փղոսկրեայ պալատներից զմուռս, հալուէ եւ կինամոն է բուրում:
8 Քու բոլոր հանդերձներդ զմուռս ու հալուէ եւ կասիա կը բուրեն. Փղոսկրէ պալատներէն նուագարաններուն լարերը* քեզ ուրախացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
44:844:9 Все одежды Твои, как смирна и алой и касия; из чертогов слоновой кости увеселяют Тебя.
44:9 σμύρνα σμυρνα.1 myrrh καὶ και and; even στακτὴ στακτη and; even κασία κασια.1 from; away τῶν ο the ἱματίων ιματιον clothing; clothes σου σου of you; your ἀπὸ απο from; away βάρεων βαρος weight; burden ἐλεφαντίνων ελεφαντινος ivory ἐξ εκ from; out of ὧν ος who; what ηὔφρανάν ευφραινω celebrate; cheer σε σε.1 you
44:9 אַף־ ʔaf- אַף even זָ֭נַחְתָּ ˈzānaḥtā זנח reject וַ wa וְ and תַּכְלִימֵ֑נוּ ttaḵlîmˈēnû כלם humiliate וְ wᵊ וְ and לֹא־ lō- לֹא not תֵ֝צֵ֗א ˈṯēṣˈē יצא go out בְּ bᵊ בְּ in צִבְאֹותֵֽינוּ׃ ṣivʔôṯˈênû צָבָא service
44:9. zmyrna et stacte et cassia in cunctis vestimentis tuis de domibus eburneis quibus laetificaverunt teMyrrh, and stacte, and cassia are exhaled from thy garments, and out of the ivory palaces,
8. All thy garments myrrh, and aloes, cassia; out of ivory palaces stringed instruments have made thee glad.
All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad:

44:9 Все одежды Твои, как смирна и алой и касия; из чертогов слоновой кости увеселяют Тебя.
44:9
σμύρνα σμυρνα.1 myrrh
καὶ και and; even
στακτὴ στακτη and; even
κασία κασια.1 from; away
τῶν ο the
ἱματίων ιματιον clothing; clothes
σου σου of you; your
ἀπὸ απο from; away
βάρεων βαρος weight; burden
ἐλεφαντίνων ελεφαντινος ivory
ἐξ εκ from; out of
ὧν ος who; what
ηὔφρανάν ευφραινω celebrate; cheer
σε σε.1 you
44:9
אַף־ ʔaf- אַף even
זָ֭נַחְתָּ ˈzānaḥtā זנח reject
וַ wa וְ and
תַּכְלִימֵ֑נוּ ttaḵlîmˈēnû כלם humiliate
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תֵ֝צֵ֗א ˈṯēṣˈē יצא go out
בְּ bᵊ בְּ in
צִבְאֹותֵֽינוּ׃ ṣivʔôṯˈênû צָבָא service
44:9. zmyrna et stacte et cassia in cunctis vestimentis tuis de domibus eburneis quibus laetificaverunt te
Myrrh, and stacte, and cassia are exhaled from thy garments, and out of the ivory palaces,
8. All thy garments myrrh, and aloes, cassia; out of ivory palaces stringed instruments have made thee glad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Смирна", "касиа" и "алой" - виды благовоний, которыми умащались знатные люди на древнем востоке. Эти благовония добывались из смолы ароматических кустарниковых растений.

"Смирна" - род камедистой смолы дерева, "касиа" - ароматическая кора, "алой" - дерево, родом из Индии, с очень тонким ароматом.

- "Из чертогов слоновой кости" - вероятно, от дворцов, которые построил Соломон и в которых были украшения из дорогой слоновой кости. Из этих дворцов увеселяли Соломона теми увеселениями, которые тогда были приняты на Востоке у царей. У Соломона же, как царя пышного и роскошного, предметы роскоши достигали необыкновенной ценности, а виды развлечений - разнообразия.
Adam Clarke: Commentary on the Bible - 1831
45:9: Kings' daughters were among - Applied to Solomon, these words have no difficulty. We know he had seven hundred wives, princesses; and the mention of those here may be intended only to show how highly respected he was among the neighboring sovereigns, when they cheerfully gave him their daughters to constitute his harem. If we apply it to Solomon's marriage with the daughter of the king of Egypt, it may signify no more than the princesses and ladies of honor who accompanied her to the Israelitish court. Applied to Christ, it may signify that the Gospel, though preached particularly to the poor, became also the means of salvation to many of the kings, queens, and nobles, of the earth. The Chaldee interprets the queen standing at his right hand, by the law; and the honorable women, by the different regions and countries coming to receive that law from his right hand. Perhaps by kings' daughters may be meant different regions and countries, which are represented as constituting the families of potentates. Whole nations shall be converted to the Christian faith; and the queen - the Christian Church, shall be most elegantly adorned with all the graces and good works which at once constitute and adorn the Christian character.
Albert Barnes: Notes on the Bible - 1834
45:9: Kings' daughters were among thy honorable women - Those who were in attendance on him and on the bride were from the most elevated ranks; among the most honorable of the earth. The word rendered "honorable women," means properly, precious, costly; and then, dear, beloved; and this might be rendered "kings' daughters are among thy beloved ones;" that is, in the number of thy maidens, or of those attending on thee. The allusion is to a marriage, and the description is drawn from the usual accompaniments of a marriage in the east. The design, as applicable to the Messiah and to his union with the Church, his bride, is to describe him as accompanied with every circumstance of distinction and honor, to throw around him all that constituted beauty and splendor in an Oriental marriage ceremony. Nothing of earth could be too rich or beautiful to illustrate the glory of the union of the Redeemer with his redeemed Church.
Upon thy right hand did stand the queen - The right hand is the place of honor, and that idea is intended here: Kg1 2:19; Mar 14:62; Mar 16:19; Heb 1:3; Act 7:55. The idea here is, that the Church, the bride of the Lamb of God, as seen in the vision, is exalted to the highest post of honor. That Church has the place in his affections which the newly-married bride has in the affections of her husband.
In field of Ophir - In garments decked or ornamented with the finest gold. On the phrase "the gold of Ophir," see the notes at Isa 13:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:9: Kings': Psa 45:13, Psa 72:10; Sol 6:8, Sol 6:9, Sol 7:1; Isa 49:23, Isa 60:10, Isa 60:11; Rev 21:24
upon: Kg1 2:9, Kg1 2:19
queen: Sol 4:8-11; Joh 3:29; Eph 5:26, Eph 5:27; Rev 19:7, Rev 21:2, Rev 21:9
gold: Kg1 10:11; Job 22:24
Geneva 1599
45:9 Kings' daughters [were] among thy honourable women: upon thy right hand did stand the (h) queen in gold of Ophir.
(h) Though he had many king's daughters among his wives, yet he found Pharaoh's daughter best.
John Gill
45:9 Kings' daughters were among thy honourable women,.... Or "maids of honour" (n); who filled and adorned the king's court, and made a splendid appearance there, the same with the virgins, the companions of the bride, in Ps 45:14; and design truly gracious souls, believers in Christ, who are his "precious ones" (o), as the word may be rendered; the excellent in the earth, in whom is all his delight; the precious sons of Zion, comparable to fine gold; his portion, his jewels, his peculiar treasure, and the apple of his eye: and since they have been precious to him, they have been "honourable", as they are, both by birth and marriage, being born of God, and espoused to Christ; by their character, kings and priests; and by their company, being among princes, and especially by their having communion with Father, Son, and Spirit: and among these are "kings' daughters"; yea, they are all of them the sons and daughters of the King of kings; not by their first birth, by which they were mean, base, and dishonourable, wretched and miserable, and children of wrath, as others; but by their second birth, or regeneration, through being born from above, and of God, to an incorruptible inheritance; and so are clothed and fed like the daughters of kings, and have the attendance of such, angels to wait upon them and guard them; and through adopting grace, which regeneration is the evidence of, by virtue of which some of the children of men become the sons and daughters of the Lord God Almighty; and through their marriage to the King's Son, the Lord Jesus Christ: the words may be rendered, "Kings' daughters were in thy precious things" (p); that is, were arrayed with them: meaning either the graces of the Spirit, comparable to gems, pearls, jewels, and precious stones; see Song 1:10; or else the rich robe of Christ's righteousness, and garments of salvation, with which believers being clothed, are as a bridegroom decked with ornaments, and as a bride adorned with jewels, Is 61:10; and this agrees with what follows;
upon thy right hand did stand the queen in gold of Ophir; by whom is meant the church, whose title is a "queen", being the bride, the Lamb's wife: wherefore, because he is King, she is queen; for this title she has not of herself; it is founded not in her own right, but upon her relation to Christ, being married to him; and so is expressive of relation to him, union with him, and of privilege and dignity through him; she sharing with him in all he has, even in his kingdom and government, reigning with him, and on the same throne: her being "on his right hand" shows the honour she is advanced unto; yet "standing" may denote subjection to him as her Lord and head; and being so close by him may suggest her fidelity and inviolable attachment to him, and strict adherence to his person, cause and interest; as well as her protection from him, being held and upheld by his right hand; and her reception of favours from thence, and her enjoyment of his presence, at whose right hand are pleasures for evermore. Her dress is "gold of Ophir": a place famous for gold; See Gill on 3Kings 9:28; with which the clothes of great personages used to be embroidered; so Esther is said (q) to put on her royal apparel, adorned with the good gold of "Ophir": here it means, that the queen's or church's clothing was of wrought gold, as in Ps 45:13, and intends the righteousness of Christ, with which she is arrayed, comparable to it for its richness, purity, lustre, glory, and duration.
(n) "inter noblies tuas", Tigurine version. (o) Heb. "pretiosas", Piscator; so Ainsworth. (p) In "pretiositatibus tuis", Montanus, Gejerus; so some in Vatablus. (q) Targum Sheni in Esther v. 1.
John Wesley
45:9 Among - Among them that attend upon thy spouse, as the manner was in nuptial solemnities. As the queen is the church in general, and so these honourable women are particular believers, who are daily added to the church, Acts 2:47. And although the church is made up of particular believers, yet she is distinguished from them, for the decency of the parable. And these believers may be said to be Kings daughters, because among others, many persons of royal race embraced the faith, and because they are in a spiritual sense, Kings unto God, Rev_ 1:6. Right hand - The most honourable place. Ophir - Clothed in garments made of the choicest gold. By which he designs the graces wherewith the church is accomplished.
Robert Jamieson, A. R. Fausset and David Brown
45:9 In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (Ps 45:13), stands ready for the nuptial procession.
44:1044:10: դստերք թագաւորաց ՚ի պատիւ քո։ Կացցէ դշխոյ ընդ աջմէ քումմէ, ՚ի հանդերձս ոսկեհուռն զարդարեալ եւ պաճուճեալ[6904]։ [6904] Ոմանք.՚Ի հանդերձս յոսկեհուռս։
10 Արքայադուստրերն ուրախացնում ու պատւում են քեզ: Թագուհին կանգնած է քո աջից՝ զարդարուած ու պաճուճուած ոսկեհուռ զգեստներով:
9 Թագաւորներու աղջիկները քու պատուոյ տիկիններուդ մէջ են. Թագուհին քու աջ կողմդ կը կանգնի Ոփիրի ոսկիով զարդարուած։
Դստերք թագաւորաց ի պատիւ. կացցէ դշխոյ ընդ աջմէ քումմէ, ի հանդերձս ոսկեհուռս զարդարեալ եւ պաճուճեալ:

44:10: դստերք թագաւորաց ՚ի պատիւ քո։ Կացցէ դշխոյ ընդ աջմէ քումմէ, ՚ի հանդերձս ոսկեհուռն զարդարեալ եւ պաճուճեալ[6904]։
[6904] Ոմանք.՚Ի հանդերձս յոսկեհուռս։
10 Արքայադուստրերն ուրախացնում ու պատւում են քեզ: Թագուհին կանգնած է քո աջից՝ զարդարուած ու պաճուճուած ոսկեհուռ զգեստներով:
9 Թագաւորներու աղջիկները քու պատուոյ տիկիններուդ մէջ են. Թագուհին քու աջ կողմդ կը կանգնի Ոփիրի ոսկիով զարդարուած։
zohrab-1805▾ eastern-1994▾ western am▾
44:944:10 Дочери царей между почетными у Тебя; стала царица одесную Тебя в Офирском золоте.
44:10 θυγατέρες θυγατηρ daughter βασιλέων βασιλευς monarch; king ἐν εν in τῇ ο the τιμῇ τιμη honor; value σου σου of you; your παρέστη παριστημι stand by; present ἡ ο the βασίλισσα βασιλισσα queen ἐκ εκ from; out of δεξιῶν δεξιος right σου σου of you; your ἐν εν in ἱματισμῷ ιματισμος clothing διαχρύσῳ διαχρυσος drape; clothe πεποικιλμένη ποικιλλω work in various colours; broider
44:10 תְּשִׁיבֵ֣נוּ tᵊšîvˈēnû שׁוב return אָ֭חֹור ˈʔāḥôr אָחֹור back(wards) מִנִּי־ minnî- מִן from צָ֑ר ṣˈār צַר adversary וּ֝ ˈû וְ and מְשַׂנְאֵ֗ינוּ mᵊśanʔˈênû שׂנא hate שָׁ֣סוּ šˈāsû שׁסה spoil לָֽמֹו׃ lˈāmô לְ to
44:10. filiae regum in honore tuo stetit coniux in dextera tua in diademate aureowith which kings' daughters have gladdened thee for thine honour: the queen stood by on thy right hand, clothed in vesture wrought with gold, and arrayed in divers colours.
9. Kings’ daughters are among thy honourable women: at thy right hand doth stand the queen in gold of Ophir.
Kings' daughters [were] among thy honourable women: upon thy right hand did stand the queen in gold of Ophir:

44:10 Дочери царей между почетными у Тебя; стала царица одесную Тебя в Офирском золоте.
44:10
θυγατέρες θυγατηρ daughter
βασιλέων βασιλευς monarch; king
ἐν εν in
τῇ ο the
τιμῇ τιμη honor; value
σου σου of you; your
παρέστη παριστημι stand by; present
ἡ ο the
βασίλισσα βασιλισσα queen
ἐκ εκ from; out of
δεξιῶν δεξιος right
σου σου of you; your
ἐν εν in
ἱματισμῷ ιματισμος clothing
διαχρύσῳ διαχρυσος drape; clothe
πεποικιλμένη ποικιλλω work in various colours; broider
44:10
תְּשִׁיבֵ֣נוּ tᵊšîvˈēnû שׁוב return
אָ֭חֹור ˈʔāḥôr אָחֹור back(wards)
מִנִּי־ minnî- מִן from
צָ֑ר ṣˈār צַר adversary
וּ֝ ˈû וְ and
מְשַׂנְאֵ֗ינוּ mᵊśanʔˈênû שׂנא hate
שָׁ֣סוּ šˈāsû שׁסה spoil
לָֽמֹו׃ lˈāmô לְ to
44:10. filiae regum in honore tuo stetit coniux in dextera tua in diademate aureo
with which kings' daughters have gladdened thee for thine honour: the queen stood by on thy right hand, clothed in vesture wrought with gold, and arrayed in divers colours.
9. Kings’ daughters are among thy honourable women: at thy right hand doth stand the queen in gold of Ophir.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Дочери царей между почетными у Тебя". Это были подруги невесты царя и, как знатные по роду, они пользовались почетом во дворце Соломона. Из всех их, однако же, выделялась одна, которая получила царское достоинство, т. е. сделалась венчанной царицей, супругой, ("Одесную" - по правую сторону, значит, получить полное право, власть и почет). - "В Офирском золоте" - у восточных женщин, особенно в древнее время, любимыми цветами были яркие, и их костюмы поражали пестротой красок. Вместе с тем в ткани их одежд пропускались золотые и серебряные нити, что, придавая блеск и пестроту наряду, делало его вместе с тем и очень ценным. Такие одежды были доступны только людям богатым и знатным, какою и была невеста, происходившая, очевидно, из царского рода (2: Цар XIII:7:8), так как и подругами-то ее были "дщери царей".
Adam Clarke: Commentary on the Bible - 1831
45:10: Hearken. O daughter, and consider - This is the beginning of the address by the companions of the bride to their mistress; after having, in the preceding verses, addressed the bridegroom; or, rather, given a description of his person, qualities, and magnificence. Suppose the daughter of Pharaoh to be intended, the words import: Thou art now become the spouse of the most magnificent monarch in the universe. To thee he must be all in all. Forget therefore thy own people - the Egyptians, and take the Israelites in their place. Forget also thy father's house; thou art now united to a new family. So shall the king - Solomon, greatly desire thy beauty - thou wilt be, in all respects, pleasing to him. And it is right thou shouldst act so; for he is now become thy lord - thy supreme governor. And worship thou him - submit thyself reverently and affectionately to all his commands.
Taken in reference to Christ and the Gospel, this is an address to the Gentiles to forsake their idolatrous customs and connexions, to embrace Christ and his Gospel in the spirit of reverence and obedience, with the promise that, if beautified with the graces of his Spirit, Christ will delight in them, and take them for his peculiar people; which has been done.
Albert Barnes: Notes on the Bible - 1834
45:10: Hearken, O daughter, and consider - This is probably to be understood as the language of the psalmist, in vision, as uttering counsel and advice which would be appropriate to the new condition of the bride. Some have understood it as the language of the father of the bride, uttering appropriate counsel to his daughter on entering upon her new relationship; exhorting her to affection and obedience in that relationship; charging her to feel that she is his, that she is to go with him, that she is to identify herself with his interests, and to "forget," - that is, not improperly to long for her own people and her father's house. All this would be good advice for a father to give to his daughter in such circumstances; but the most natural interpretation is to regard the language here as that of the psalmist, or as inspired wisdom, in regard to the proper feeling in entering on such a relation. If this be the meaning, the word "daughter" may be used as a term of affection or kindness, as the word "son" often is, to denote one who is a disciple or learner. The "thought" suggested here is, that counsel or advice in regard to the manner in which she should demean herself to secure the continual confidence of her husband, may be very properly given to a newly-married bride. The counsel here suggested, considered with reference only to that relation, would be eminently wise.
And incline thine ear - Attend to what is now said. The address is repeated - "Hearken;" "consider;" "incline thine ear;" as if the matter were of great importance. On the phrase "incline thine ear," see the notes at Psa 31:2; compare Psa 78:1.
Forget also thine own people - This is said on the supposition that the bride was a foreign princess. As such, it is to be supposed that she had been trained under other customs, under other forms of religion, and with reference to other interests than those which would now pertain to her. The counsel is, that she must now forget all these, and identify herself with her husband, and with his interests. The word "forget" cannot denote absolute forgetfulness, or that she was to cast off all affection for those who had trained her up; but the meaning is, that she was not to pine after them; that she was not to be dissatisfied with her new home and her new relations; that she was not to carry the institutions of her native country with her; that she was not to make use of her new position to promote the ends of her native country if they were adverse to, or hostile to, the interests of her husband and his country.
As applied to a bride now, the advice would mean that she is not to pine for her old home; that she is not to make complaining and unfavorable comparison between that and her new home; that she is not to divert her husband from his plans, and the proper pursuits of his life, by endeavoring to induce him to forsake his friends, and to abandon his position, in order that she may be restored to the society of her earlier friends; that she is not to introduce habits, customs, amusements, modes of living into her husband's arrangements, derived from her former habits and modes of life, which would interfere with what is the proper economy of his house, and which would inconsistent with his principles, and with his means of living. When she marries, she should make up her mind, while she cherishes a proper regard for her old friends, and a proper memory of her past life, to identify her interests with his; to go where he goes; to live as he lives; and to die, if such be the will of God, where he dies, and to be buried by his side.
As applied to the Church - the bride of the Lamb - the idea here is that which we find so often enforced in the New Testament, that they who become the followers of the Saviour must be willing to forsake all for him, and to identify themselves with him and his cause. See the notes at Mat 10:37; notes at Luk 14:26. We are to forsake the world, and devote ourselves to him; we are to break away from all worldly attachments, and to consecrate all to him; we are to bid adieu to worldly companions as our chosen friends, and make the friends of Christ our friends: we are not to pine after the world, to seek to return to it, to pant for its pleasures; we are not to take advantage of our position in the church to promote the objects which we had pursued before we entered it; we are not to introduce the customs, the habits, the plans which we before pursued, "into" the church. We are in all things to become identified with him to whom we have become "espoused" Co2 11:2; we are to live with him; to go with him; to die with him; to be his foRev_er.
And thy father's house - The home of thy childhood; the house where thy father dwells. The strongest earthly ties are to be made subservient to a higher and stronger tie, if we would become true followers of the Saviour. See Luk 9:59-62.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:10: Hearken: Sol 2:10-13; Isa 55:1-3; Co2 6:17, Co2 6:18, Co2 7:1
forget: Gen 2:24, Gen 12:1; Deu 21:13, Deu 33:9; Mat 10:37, Mat 19:29; Luk 14:26; Co2 5:16
Carl Friedrich Keil and Franz Delitzsch
45:10
(Heb.: 45:11-13) The poet next turns to address the one bride of the king, who is now honoured far above the kings' daughters. With שׁמעי he implores for himself a hearing; by ראי yb ;gni he directs her eye towards the new relationship into which she is just entering; by הטּי אזנך he bespeaks her attention to the exhortation that follows; by בּת he puts himself in a position in relation to her similar to that which the teacher and preacher occupies who addresses the bridal pair at the altar. She is to forget her people and her father's house, to sever her natural, inherited, and customary relationships of life, both as regards outward form and inward affections; and should the king desire her beauty, to which he has a right, - for he, as being her husband (1Pet 3:6), and more especially as being king, is her lord, - she is to show towards him her profoundest, reverent devotion. ויתאו is a hypothetical protasis according to Ges. 128, 2, c. The reward of this willing submission is the universal homage of the nations. It cannot be denied on the ground of syntax that וּבת־צר admits of being rendered "and O daughter of Tyre" (Hitzig), - a rendering which would also give additional support to our historical interpretation of the Psalm, - although, apart from the one insecure passage, Jer 20:12 (Ew. 340, c), there is no instance to be found in which a vocative with ו occurs (Prov 8:5; Joel 2:23; Is 44:21), when another vocative has not already preceded it. But to what purpose would be, in this particular instance, this apostrophe with the words בּת־צר, from which it looks as though she were indebted to her ancestral house, and not to the king whose own she is become, for the acts of homage which are prospectively set before her? Such, however, is not the case; "daughter of Tyre" is a subject-notion, which can all the more readily be followed by the predicate in the plural, since it stands first almost like a nomin. absol. The daughter, i.e., the population of Tyre - approaching with presents shall they court (lit., stroke) thy face, i.e., meeting thee bringing love, they shall seek to propitiate thy love towards themselves. (פּני) חלּה corresponds to the Latin mulcere in the sense of delenire; for חלה, Arab. ḥlâ (root חל, whence חלל, Arab. ḥll, solvit, laxavit), means properly to be soft and tender, of taste to be sweet (in another direction: to be lax, weak, sick); the Piel consequently means to soften, conciliate, to make gentle that which is austere. Tyre, however, is named only by way of example; עשׁירי עם is not an apposition, but a continuation of the subject: not only Tyre, but in general those who are the richest among each separate people or nation. Just as אביוני אדם (Is 29:19) are the poorest of mankind, so עשׁירי עם are the richest among the peoples of the earth.
As regards the meaning which the congregation or church has to assign to the whole passage, the correct paraphrase of the words "and forget thy people" is to be found even in the Targum: "Forget the evil deeds of the ungodly among thy people, and the house of the idols which thou hast served in the house of thy father." It is not indeed the hardened mass of Israel which enters into such a loving relationship to God and to His Christ, but, as prophecy from Deut. 32 onward declares, a remnant thoroughly purged by desolating and sifting judgments and rescued, which, in order to belong wholly to Christ, and to become the holy seed of a better future (Is 6:13), must cut asunder all bonds of connection with the stiff-neckedly unbelieving people and paternal house, and in like manner to Abram secede from them. This church of the future is fair; for she is expiated (Deut 32:43), washed (Is 4:4), and adorned (Is 61:3) by her God. And if she does homage to Him, without looking back, He not only remains her own, but in Him everything that is glorious belonging to the world also becomes her own. Highly honoured by the King of kings, she is the queen among the daughters of kings, to whom Tyre and the richest among peoples of every order are zealous to express their loving and joyful recognition. Very similar language to that used here of the favoured church of the Messiah is used in Ps 72:10. of the Messiah Himself.
Geneva 1599
45:10 (i) Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;
(i) Under the figure of Pharaoh's daughter, he shows that the Church must cast off all carnal affections to obey Christ only.
John Gill
45:10 Hearken, O daughter, and consider, and incline thine ear,.... These words are either spoken by the prophet, the author of the psalm; or by the King, the bridegroom himself; or, as others think, by Jehovah the Father, whose daughter the church is; unless it should be rather thought to be an address of the honourable women, the kings' daughters, the virgins and companions of the bride, delivered by them to her under the character of the daughter of Zion, the King's daughter, as she is called, Ps 45:13, "to hearken, incline her ear" and listen to her Lord and King, to his Gospel, and the doctrines of it, which are his voice and words, and to all his precepts and commands; and to "consider", see, and behold the goodness of God unto her, the greatness, excellencies, and glories of her husband; to look to him by faith, as he is held forth in the word and ordinances, and to him only and that constantly, which is well pleasing to him;
forget also thine own people and thy father's house; Christ is to be preferred before natural relations; converted persons are not to have fellowship with carnal men, though ever so, nearly related; former superstitions, Whether Jewish or Heathenish, are to be buried in forgetfulness; sinful self, and righteous self, are to be denied for Christ's sake; and the world, and all things in it, are to be treated with neglect and contempt by such who cleave to him. The Targum interprets this of the congregation of Israel hearing the law, beholding the wonderful works of God, and forgetting the idolatrous practices of their ancestors.
John Wesley
45:10 Hearken - The prophet having hitherto spoken to the bridegroom, now addresseth his speech to the bride. O daughter - He speaks like an elder person, and as her spiritual father and counsellor. Incline - He uses several words, signifying the same thing, to shew his vehement desire of her good. Forget - Comparatively.
Robert Jamieson, A. R. Fausset and David Brown
45:10 She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Gen 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in Gen 3:16; Gen 18:12; Eph 5:22; 1Pet 3:5-6, and the relation of the Church to Christ (Eph 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.
44:1144:11: Լո՛ւր դուստր եւ տե՛ս՝ խոնարհեցո՛ զունկն քո. մոռա՛ զժողովուրդ քո եւ զտուն հօր քոյ.
11 Դո՛ւստր, լսի՛ր ու տե՛ս, մօտեցրո՛ւ ականջը քո, մոռացի՛ր քո ժողովրդին եւ քո հօր տունը, քանզի թագաւորը ցանկացաւ քո գեղեցկութիւնը:
10 Ո՛վ աղջիկ, լսէ՛ ու տե՛ս եւ քու ականջդ ծռէ՛.Մոռցի՛ր քու ժողովուրդդ ու քու հօրդ տունը։
Լուր, դուստր, եւ տես, խոնարհեցո զունկն քո. մոռա զժողովուրդ քո եւ զտուն հօր քո:

44:11: Լո՛ւր դուստր եւ տե՛ս՝ խոնարհեցո՛ զունկն քո. մոռա՛ զժողովուրդ քո եւ զտուն հօր քոյ.
11 Դո՛ւստր, լսի՛ր ու տե՛ս, մօտեցրո՛ւ ականջը քո, մոռացի՛ր քո ժողովրդին եւ քո հօր տունը, քանզի թագաւորը ցանկացաւ քո գեղեցկութիւնը:
10 Ո՛վ աղջիկ, լսէ՛ ու տե՛ս եւ քու ականջդ ծռէ՛.Մոռցի՛ր քու ժողովուրդդ ու քու հօրդ տունը։
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44:1044:11 Слыши, дщерь, и смотри, и приклони ухо твое, и забудь народ твой и дом отца твоего.
44:11 ἄκουσον ακουω hear θύγατερ θυγατηρ daughter καὶ και and; even ἰδὲ οραω view; see καὶ και and; even κλῖνον κλινω bend; tip over τὸ ο the οὖς ους ear σου σου of you; your καὶ και and; even ἐπιλάθου επιλανθανομαι forget τοῦ ο the λαοῦ λαος populace; population σου σου of you; your καὶ και and; even τοῦ ο the οἴκου οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your
44:11 תִּ֭תְּנֵנוּ ˈtittᵊnēnû נתן give כְּ kᵊ כְּ as צֹ֣אן ṣˈōn צֹאן cattle מַאֲכָ֑ל maʔᵃḵˈāl מַאֲכָל food וּ֝ ˈû וְ and בַ va בְּ in † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people זֵרִיתָֽנוּ׃ zērîṯˈānû זרה scatter
44:11. audi filia et vide et inclina aurem tuam et obliviscere populi tui et domus patris tuiHear, O daughter, and see, and incline thine ear; forget also thy people, and thy father's house.
10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house;
Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father' s house:

44:11 Слыши, дщерь, и смотри, и приклони ухо твое, и забудь народ твой и дом отца твоего.
44:11
ἄκουσον ακουω hear
θύγατερ θυγατηρ daughter
καὶ και and; even
ἰδὲ οραω view; see
καὶ και and; even
κλῖνον κλινω bend; tip over
τὸ ο the
οὖς ους ear
σου σου of you; your
καὶ και and; even
ἐπιλάθου επιλανθανομαι forget
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
44:11
תִּ֭תְּנֵנוּ ˈtittᵊnēnû נתן give
כְּ kᵊ כְּ as
צֹ֣אן ṣˈōn צֹאן cattle
מַאֲכָ֑ל maʔᵃḵˈāl מַאֲכָל food
וּ֝ ˈû וְ and
בַ va בְּ in
† הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
זֵרִיתָֽנוּ׃ zērîṯˈānû זרה scatter
44:11. audi filia et vide et inclina aurem tuam et obliviscere populi tui et domus patris tui
Hear, O daughter, and see, and incline thine ear; forget also thy people, and thy father's house.
10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13. Речь писателя обращается уже к этой царице и автор псалма просит особенно усиленного ее внимания к своим словам, придавая последним особенную важность ("слыши, смотри и приклони ухо"). - "Забудь народ твой", (твою нацию) "и дом отца твоего", т. е. твоих родителей. Эта новая царица не могла быть евреянкой, так как ее замужество за царем не только не отрывало бы ее от ее нации, но еще сильнее привязывало бы к последней и не могло вредить народу. Точно также не было нужды отрекаться и от своих родителей, т. е. своей семьи; супружество евр. царей с дочерями своей народа было не только обычным явлением, но и узаконено Моисеем. Поэтому под невестой нужно разуметь дочь языческого царя, продолжающаяся привязанность которой к своей семье и нации могла быть вредной для евр. народа. Забыть дом отца и свой народ - это значит слиться с евреями в своих верованиях, сделаться иудеянкой по жизни, языку и верованиям. Такое отречение от прежних привязанностей будет жертвой, которая не останется не оцененной: царь особенно будет ее любить ("возжелает красоты твоей"), приблизит к себе; но ты, невеста, должна помнить, что Он - твой господин, а потому должна оказывать Ему знаки почтения и повиновения ("поклонись Ему"). Как царица, ты будешь пользоваться таким же почтением, как и сам Царь, и не только среди своего народа, но и среди чужестранцев. Тиряне (Тир - торговый город, расположенный на одном из островов Средиземного моря) придут к тебе с дарами, для выражения почтения; "богатейшие из народа" - т. е. знатные и могущественные среди людей, цари и князья народов, будут умолять тебя о милости к ним и внимании.

Под этой невестой-язычницей нужно разуметь дочь фараона, любимую жену Соломона, о которой сохранилось у евреев предание, что она приняла с замужеством закон Моисеев и была царственной прозелиткой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11 So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him. 12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour. 13 The king's daughter is all glorious within: her clothing is of wrought gold. 14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. 15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace. 16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth. 17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.
This latter part of the psalm is addressed to the royal bride, standing on the right hand of the royal bridegroom. God, who said to the Son, Thy throne is for ever and ever, says this to the church, which, upon the account of her espousals to the Son, he here calls his daughter.
I. He tells her of the duties expected from her, which ought to be considered by all those that come into relation to the Lord Jesus: "Hearken, therefore, and consider this, and incline thy ear, that is, submit to those conditions of thy espousals, and bring thy will to comply with them." This is the method of profiting by the word of God. He that has ears, let him hear, let him hearken diligently; he that hearkens, let him consider and weigh it duly; he that considers, let him incline and yield to the force of what is laid before him. And what is it that is here required?
1. She must renounce all others.
(1.) Here is the law of her espousals: "Forget thy own people and thy father's house, according to the law of marriage. Retain not the affection thou hast had for them, nor covet to return to them again; banish all such remembrance (not only of thy people that were dear to thee, but of thy father's house that were dearer) as may incline thee to look back, as Lot's wife to Sodom." When Abraham, in obedience to God's call, had quitted his native soil, he was not so much as mindful of the country whence he came out. This shows, [1.] How necessary it was for those who were converted from Judaism or paganism to the faith of Christ wholly to cast out the old leaven, and not to bring into their Christian profession either the Jewish ceremonies or the heathen idolatries, for these would make such a mongrel religion in Christianity as the Samaritans had. [2.] How necessary it is for us all, when we give up our names to Jesus Christ, to hate father and mother, and all that is dear to us in this world, in comparison, that is, to love them less than Christ and his honour, and our interest in him, Luke xiv. 26.
(2.) Here is good encouragement given to the royal bride thus entirely to break off from her former alliances: So shall the king greatly desire thy beauty, which intimates that the mixing of her old rites and customs, whether Jewish or Gentile, with her religion, would blemish her beauty and would hazard her interest in the affections of the royal bridegroom, but that, if she entirely conformed to his will, he would delight in her. The beauty of holiness, both on the church and on particular believers, is in the sight of Christ of great price and very amiable. Where that is he says, This is my rest for ever; here will I dwell, for I have desired it. Among the golden candlesticks he walks with pleasure, Rev. ii. 1.
2. She must reverence him, must love, honour, and obey him: He is thy Lord, and worship thou him. The church is to be subject to Christ as the wife to the husband (Eph. v. 24), to call him Lord, as Sarah called Abraham, and to obey him (1 Pet. iii. 6), and so not only to submit to his government, but to give him divine honours. We must worship him as God, and our Lord; for this is the will of God, that all men should honour the Son even as they honour the Father; nay, in so doing it is reckoned that they honour the Father. If we confess that Christ is Lord, and pay our homage to him accordingly, it is to the glory of God the Father, Phil. ii. 11.
II. He tells her of the honours designed for her.
1. Great court should be made to her, and rich presents brought her (v. 12): "The daughter of Tyre," a rich and splendid city, "the daughter of the King of Tyre shall be there with a gift; every royal family round about shall send a branch, as a representative of the whole, to seek thy favour and to make an interest in thee; even the rich among the people, whose wealth might be thought to exempt them from dependence at court, even they shall entreat thy favour, for his sake to whom thou art espoused, that by thee they may make him their friend." The Jews, the pretending Jews, who are rich to a proverb (as rich as a Jew), shall come and worship before the church's feet in the Philadelphian period, and shall know that Christ has loved her, Rev. iii. 9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then come with a gift, 2 Cor. viii. 5; Rom. xv. 16. When with themselves they devote all they have to the honour of Christ, and the service of his kingdom, they then come with a gift.
2. She shall be very splendid, and highly esteemed in the eyes of all, (1.) For her personal qualifications, the endowments of her mind, which every one shall admire (v. 13): The king's daughter is all glorious within. Note, The glory of the church is spiritual glory, and that is indeed all glory; it is the glory of the soul, and that is the man; it is glory in God's sight, and it is an earnest of eternal glory. The glory of the saints falls not within the view of a carnal eye. As their life, so their glory, is hidden with Christ in God, neither can the natural man know it, for it is spiritually discerned; but those who do so discern it highly value it. Let us see here what is that true glory which we should be ambitious of, not that which makes a fair show in the flesh, but which is in the hidden man of the heart, in that which is not corruptible (1 Pet. iii. 4), whose praise is not of men, but of God, Rom. ii. 29. (2.) For her rich apparel. Though all her glory is within, that for which she is truly valuable, yet her clothing also is of wrought gold; the conversation of Christians, in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution.
3. Her nuptials shall be celebrated with a great deal of honour and joy (v. 14, 15): She shall be brought to the king, as the Lord God brought the woman to the man (Gen. ii. 22), which was a type of this mystical marriage between Christ and his church. None are brought to Christ but whom the Father brings, and he has undertaken to do it; none besides are so brought to the king (v. 14) as to enter into the king's palace, v. 15.
(1.) This intimates a two-fold bringing of the spouse to Christ. [1.] In the conversion of souls to Christ; then they are espoused to him, privately contracted, as chaste virgins, 2 Cor. xi. 2; Rom. vii. 4. [2.] In the completing of the mystical body, and the glorification of all the saints, at the end of time; then the bride, the Lamb's wife, shall be made completely ready, when all that belong to the election of grace shall be called in and called home, and all gathered together to Christ, 2 Thess. ii. 1. Then is the marriage of the Lamb come (Rev. xix. 7; xxi. 2), and the virgins go forth to meet the bridegroom, Matt. xxv. 1. Then they shall enter into the king's palaces, into the heavenly mansions, to be ever with the Lord.
(2.) In both these espousals, observe, to the honour of the royal bride, [1.] Her wedding clothes--raiment of needle-work, the righteousness of Christ, the graces of the Spirit; both curiously wrought by divine wisdom. [2.] Her bride-maids--the virgins her companions, the wise virgins who have oil in their vessels as well as in their lamps, those who, being joined to the church, cleave to it and follow it, these shall go in to the marriage. [3.] The mirth with which the nuptials will be celebrated: With gladness and rejoicing shall she be brought. When the prodigal is brought home to his father it is meet that we should make merry and be glad (Luke xv. 32); and when the marriage of the Lamb has come let us be glad and rejoice (Rev. xix. 7); for the day of his espousals is the day of the gladness of his heart, Cant. iii. 11.
4. The progeny of this marriage shall be illustrious (v. 16): Instead of thy fathers shall be thy children. Instead of the Old-Testament church, the economy of which had waxed old, and ready to vanish away (Heb. viii. 13), as the fathers that are going off, there shall be a New-Testament church, a Gentile-church, that shall be grafted into the same olive and partake of its root and fatness (Rom. xi. 17); more and more eminent shall be the children of the desolate than the children of the married wife, Isa. liv. 1. This promise to Christ is of the same import with that Isa. liii. 10, He shall see his seed; and these shall be made princes in all the earth; there shall be some of all nations brought into subjection to Christ, and so made princes, made to our God kings and priests, Rev. i. 6. Or it may intimate that there should be a much greater number of Christian kings than ever there was of Jewish kings (those in Canaan only, these in all the earth), nursing fathers and nursing mothers to the church, which shall suck the breasts of kings. They are princes of Christ's making; for by him kings reign and princes decree justice.
5. The praise of this marriage shall be perpetual in the praises of the royal bridegroom (v. 18): I will make thy name to be remembered. His Father has given him a name above every name, and here promises to make it perpetual, by keeping up a succession of ministers and Christians in every age, that shall bear up his name, which shall thus endure for ever (Ps. lxxii. 17), by being remembered in all the generations of time; for the entail of Christianity shall not be cut off. "Therefore, because they shall remember thee in all generations, they shall praise thee for ever and ever." Those that help to support the honour of Christ on earth shall in heaven see his glory, and share in it, and be for ever praising him. In the believing hope of our everlasting happiness in the other world let us always keep up the remembrance of Christ, as our only way thither, in our generation; and, in assurance of the perpetuating of the kingdom of the Redeemer in the world, let us transmit the remembrance of him to succeeding generations, that his name may endure for ever and be as the days of heaven.
Albert Barnes: Notes on the Bible - 1834
45:11: So shall the king greatly desire thy beauty - That is, in consequence of your love to him, and your entire devotion of yourself to him. The word "desire" here is equivalent to having pleasure in; as meaning that his affliction would thus be fixed on her. In this way - by forgetting her own home, and devoting herself to him - she would secure his affection. In the married life, mere "beauty" will not secure permanently the love of a husband. The heart, as given to him, and as faithful to him, will alone secure his love. In like manner, it is nothing but sincere affection - true love on the part of the professed friends of the Saviour - the forgetting and forsaking of all else - that will secure his love, or make the church to him an object of desire.
For he is thy Lord - That is, as a husband he sustains this relation to thee; or, this appellation may be given to him. In what sense this is true in respect to a husband, see the notes at Pe1 3:6; notes at Co1 11:3. In respect to the Saviour, the dominion implied in the word "Lord" is absolute and entire.
And worship thou him - That is, as applicable to a bride, Show him respect, honor, Rev_erence. See the notes at Eph 5:33. The word means properly to bow down; then, to show respect, as to a superior; and then, to show proper respect to God, to wit, by worshipping or adoring him. See the notes at Mat 2:11; see Mat 8:2; Mat 14:33; Mat 15:25; Mat 18:26; Mat 28:9; Rev 19:10; Rev 22:9; compare the notes at Heb 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:11: So shall: Sol 1:8, Sol 1:12-16, Sol 2:2, Sol 2:14, Sol 4:1-5, Sol 4:7, Sol 4:9, Sol 4:10, Sol 6:4, Sol 7:1-10; Isa 62:4, Isa 62:5; Zep 3:17; Eph 5:26, Eph 5:27
Lord: Psa 45:6; Isa 54:5; Jer 23:5, Jer 23:6; Joh 20:28; Act 10:36; Rom 14:9; Phi 2:10, Phi 2:11; Phi 3:8
worship: Psa 2:12, Psa 95:6; Luk 24:52; Joh 4:21, Joh 4:22; Rev 5:8-14
John Gill
45:11 So shall the King greatly desire thy beauty,.... Which lies in the comeliness or righteousness of Christ put upon her; in the holiness of Christ reckoned to her; in being washed from all sin in the blood of Christ; in the graces of the Spirit being implanted in her, in which the beauty of holiness lies; in the salvation she is interested in, and beautified with; in enjoying the order and ordinance of Christ's house, and in having the presence of God and Christ with her: and this beauty is not natural, nor acquired by her, but what is given her; it is not an outward, but an inward beauty; nor is it fictitious, but real; it is perfect through the comeliness of her Lord upon her; and it is durable as the olive tree: and this is greatly desired by Christ, who delights in her, and to behold her countenance; seeks after her company, and will have her where he is, that she may behold his glory, and he may behold her beauty;
for he is thy Lord; not only by creation, but by redemption, and in right of marriage, as well as on account of other relations he stands in to her, as Father, Head, King, and Master; and it is her privilege that he is her Lord, as well as her duty to own the relation; since, though he is a sovereign Lord, he is no tyrannical one, but governs with gentleness, and he has all power to protect her, and all fulness to supply her wants; and on account of his being her Husband, Lord, and Head, he has a right of worship from her, as follows;
and worship thou him; both internally, by the exercise of faith, hope, and love upon him; and externally, by praying to him, praising of him, and attending on all his ordinances, and doing everything in a religious way, in his name, according to his word, and by his authority; and such worship should be in spirit and in truth, in sincerity, and without hypocrisy, in righteousness and true holiness, and with reverence and godly fear.
John Wesley
45:11 So - So thou shalt be acceptable to thy husband; which will abundantly recompence thee, for the loss of thy father's house. Thy Lord - As he is thy husband, and also as he is thy king, and God.
44:1244:12: զի ցանկացաւ թագաւոր գեղոյ քոյ։ Սա ինքն է Տէր քո՝ երկի՛ր պագցես սմա, եւ դուստր Ծուրայ երկի՛ր պագցէ սմա. եւ պատարագօք
12 Նա ինքն է քո Տէրը, որին պիտի երկրպագես. նրան պիտի երկրպագի եւ դուստրը Տիւրոսի,
11 Այն ատեն թագաւորը պիտի ցանկայ քու գեղեցկութեանդ, Վասն զի ան է քու տէրդ, ուստի խոնարհիր անոր առջեւ։
զի ցանկացաւ թագաւոր գեղոյ քո. սա ինքն է Տէր քո, երկիր պագցես սմա:

44:12: զի ցանկացաւ թագաւոր գեղոյ քոյ։ Սա ինքն է Տէր քո՝ երկի՛ր պագցես սմա, եւ դուստր Ծուրայ երկի՛ր պագցէ սմա. եւ պատարագօք
12 Նա ինքն է քո Տէրը, որին պիտի երկրպագես. նրան պիտի երկրպագի եւ դուստրը Տիւրոսի,
11 Այն ատեն թագաւորը պիտի ցանկայ քու գեղեցկութեանդ, Վասն զի ան է քու տէրդ, ուստի խոնարհիր անոր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
44:1144:12 И возжелает Царь красоты твоей; ибо Он Господь твой, и ты поклонись Ему.
44:12 ὅτι οτι since; that ἐπεθύμησεν επιθυμεω long for; aspire ὁ ο the βασιλεὺς βασιλευς monarch; king τοῦ ο the κάλλους καλλος of you; your ὅτι οτι since; that αὐτός αυτος he; him ἐστιν ειμι be ὁ ο the κύριός κυριος lord; master σου σου of you; your
44:12 תִּמְכֹּֽר־ timkˈōr- מכר sell עַמְּךָ֥ ʕammᵊḵˌā עַם people בְ vᵊ בְּ in לֹא־ lō- לֹא not הֹ֑ון hˈôn הֹון abundance וְ wᵊ וְ and לֹ֥א־ lˌō- לֹא not רִ֝בִּ֗יתָ ˈribbˈîṯā רבה be many בִּ bi בְּ in מְחִירֵיהֶֽם׃ mᵊḥîrêhˈem מְחִיר price
44:12. et concupiscet rex decorem tuum quia ipse est dominus tuus et adora eumBecause the king has desired thy beauty; for he is thy Lord.
11. So shall the king desire thy beauty: for he is thy Lord; and worship thou him.
So shall the king greatly desire thy beauty: for he [is] thy Lord; and worship thou him:

44:12 И возжелает Царь красоты твоей; ибо Он Господь твой, и ты поклонись Ему.
44:12
ὅτι οτι since; that
ἐπεθύμησεν επιθυμεω long for; aspire
ὁ ο the
βασιλεὺς βασιλευς monarch; king
τοῦ ο the
κάλλους καλλος of you; your
ὅτι οτι since; that
αὐτός αυτος he; him
ἐστιν ειμι be
ὁ ο the
κύριός κυριος lord; master
σου σου of you; your
44:12
תִּמְכֹּֽר־ timkˈōr- מכר sell
עַמְּךָ֥ ʕammᵊḵˌā עַם people
בְ vᵊ בְּ in
לֹא־ lō- לֹא not
הֹ֑ון hˈôn הֹון abundance
וְ wᵊ וְ and
לֹ֥א־ lˌō- לֹא not
רִ֝בִּ֗יתָ ˈribbˈîṯā רבה be many
בִּ bi בְּ in
מְחִירֵיהֶֽם׃ mᵊḥîrêhˈem מְחִיר price
44:12. et concupiscet rex decorem tuum quia ipse est dominus tuus et adora eum
Because the king has desired thy beauty; for he is thy Lord.
11. So shall the king desire thy beauty: for he is thy Lord; and worship thou him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
45:12: The daughter of Tyre shall be there with a gift - The Tyrians shall pay tribute to thy spouse, and assist him in all his grand and magnificent operations.
As, at this time, Tyre was the greatest maritime and commercial city in the world, it may be here taken as representing those places which lay on the coasts of the sea, and carried on much traffic such as parts of Syria, Egypt, Asia Minor, Greece, Italy, France, the British Isles, etc., which first received the Gospel of Christ and were the instruments of sending it to all the other nations of the earth.
Rich among the people - The most powerful and opulent empires, kingdoms, and states, shall embrace Christianity, and entreat the favor of its Author.
Albert Barnes: Notes on the Bible - 1834
45:12: And the daughter of Tyre shall be there with a gift - On the situation of Tyre, and its ancient splendor, see the notes at Mat 11:21; the introduction to isa 23; and the notes at that chapter. In the time of the psalmist it was probably the most wealthy and luxurious commercial town then existing; and it is referred to here as meaning that persons of highest rank, and of the greatest riches, and those who were surrounded most by affluence and luxury, would come to honor the king. Even the daughter of the magnificent prince of Tyre would deem it an honor to be present with a gift becoming her exalted station, and properly representing the wealth of a king of so much magnificence. This is the imagery. As applied to the Messiah, it is a description of the honor which would be shown to "him" by those of highest rank and largest wealth. Compare Isa 60:5-7, note; Isa 60:9, note; Isa 60:11, note; Isa 60:13 note.
Even the rich among the people - Rich men scattered among the people. Compare the notes at Psa 22:29.
Shall entreat thy favor - Margin, as in Hebrew, "thy face." Shall desire thy smile; the light of thy countenance; thy friendship. The word rendered "entreat" - חלה châ lâ h - means properly to be rubbed; then, to be polished; and then, in the form used here (Piel) to rub, or stroke the face of anyone; to soothe or caress; to flatter, to court; and the idea is literally that of one who caresses or soothes, or seeks to conciliate. The sense here is, "the richest of the nations shall make court to thee with gifts." Gesenius, Lexicon. Ultimately, this will be true in regard to the Messiah. Compare as above, isa 60. The wealth of the world will yet be laid at his feet, and, placed at his disposal. The effect of true conversion is always to make people willing to consecrate to the Saviour all that they possess.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:12: And the: Isa 23:17, Isa 23:18; Act 21:3-6
with: Psa 72:10; Isa 60:6, Isa 60:7; Mat 2:11
rich: Psa 22:29; Isa 49:23, Isa 60:3, Isa 60:10, Isa 60:11
favour: Heb. face
Geneva 1599
45:12 And the (k) daughter of Tyre [shall be there] with a gift; [even] the rich among the people shall intreat thy favour.
(k) He signifies that many of those who are rich will be benefactors to the Church, although they do not give perfect obedience to the Gospel.
John Gill
45:12 And the daughter of Tyre shall be there with a gift,.... That is, among the honourable women in the king's court and palace: it is a prophecy of the conversion of the Tyrians, and their admission into a Gospel church, state, which had its accomplishment in the times of Christ and his apostles, Mk 7:24; compare with this Ps 87:4; and though Tyre is only mentioned, it being, as Kimchi on this place observes, near to the land of Judea; yet all other Gentiles are meant, to whom the Gospel should come to the conversion of them, and thereby become members of churches; where they are "with a gift", of themselves to the churches; see 2Cor 8:5; joining themselves to them, to walk with them, and serve the Lord with one consent; and with the gift or offering of praise and thanksgiving, for the grace and blessings of it bestowed upon them; and with a free donation out of their substance, to support a Gospel church state, its ministers, and the interest, of religion; see Is 23:18; the allusion may be to Ex 23:15;
even the rich among the people shall entreat thy favour; either such as are rich, in a literal sense, both among the inhabitants of Tyre, who were a very wealthy people, Is 23:8; and among other Gentiles, especially in the latter day, when kings shall be the church's nursing fathers, and bow down to her, Is 49:23; or such who are so in a spiritual sense, enriched by Christ with all spiritual blessings, and who are particularly rich in faith, and heirs of a kingdom; these shall "entreat the favour" of the queen the church; not pray unto her, or worship her in a religious way; for God is only the object of such worship; but do those things by which they would show that they valued her friendship, and would gain her good will; as also acknowledge any former injury done her by them, and entreat her forgiveness; and particularly desire to have communion with her, and share in her prayers.
John Wesley
45:12 The daughter - The people of Tyre; as the daughter of Zion or Jerusalem, are put for their inhabitants: he mentions the Tyrians; because they among others, and before many others, were to be converted to Christ, but they are here put for all the Gentiles, whom that city fitly represents, as being the mart of the nations. A gift - To testify their homage. The rich - Of other nations.
Robert Jamieson, A. R. Fausset and David Brown
45:12 daughter of Tyre-- (Ps 9:14); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," Ps 72:10; Is 60:5-10).
44:1344:13: զերեսս սորա պաշտեսցեն մեծամեծք ժողովրդոց[6905]։ [6905] Ոմանք.Մեծամեծք ՚ի ժողովրդոց։
13 եւ ժողովրդի մեծամեծները պիտի պաշտեն նրան ընծաներով:
12 Տիւրոսի աղջիկը ու ժողովուրդին հարուստները Ընծայով պիտի խնդրեն քու շնորհքդ։
Եւ դուստր Ծուրայ [254]երկիր պագցէ սմա. եւ պատարագօք զերեսս սորա`` պաշտեսցեն մեծամեծք ի ժողովրդոց:

44:13: զերեսս սորա պաշտեսցեն մեծամեծք ժողովրդոց[6905]։
[6905] Ոմանք.Մեծամեծք ՚ի ժողովրդոց։
13 եւ ժողովրդի մեծամեծները պիտի պաշտեն նրան ընծաներով:
12 Տիւրոսի աղջիկը ու ժողովուրդին հարուստները Ընծայով պիտի խնդրեն քու շնորհքդ։
zohrab-1805▾ eastern-1994▾ western am▾
44:1244:13 И дочь Тира с дарами, и богатейшие из народа будут умолять лице Твое.
44:13 καὶ και and; even προσκυνήσουσιν προσκυνεω worship αὐτῷ αυτος he; him θυγατέρες θυγατηρ daughter Τύρου τυρος Tyros; Tiros ἐν εν in δώροις δωρον present τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your λιτανεύσουσιν λιτανευω the πλούσιοι πλουσιος rich τοῦ ο the λαοῦ λαος populace; population
44:13 תְּשִׂימֵ֣נוּ tᵊśîmˈēnû שׂים put חֶ֭רְפָּה ˈḥerpā חֶרְפָּה reproach לִ li לְ to שְׁכֵנֵ֑ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant לַ֥עַג lˌaʕaḡ לַעַג derision וָ֝ ˈwā וְ and קֶ֗לֶס qˈeles קֶלֶס derision לִ li לְ to סְבִיבֹותֵֽינוּ׃ sᵊvîvôṯˈênû סָבִיב surrounding
44:13. et o filia fortissimi in muneribus faciem tuam deprecabuntur divites populiAnd the daughter of Tyre shall adore him with gifts; the rich of the people of the land shall supplicate thy favour.
12. And the daughter of Tyre with a gift; even the rich among the people shall entreat thy favour.
And the daughter of Tyre [shall be there] with a gift; [even] the rich among the people shall intreat thy favour:

44:13 И дочь Тира с дарами, и богатейшие из народа будут умолять лице Твое.
44:13
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
αὐτῷ αυτος he; him
θυγατέρες θυγατηρ daughter
Τύρου τυρος Tyros; Tiros
ἐν εν in
δώροις δωρον present
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
λιτανεύσουσιν λιτανευω the
πλούσιοι πλουσιος rich
τοῦ ο the
λαοῦ λαος populace; population
44:13
תְּשִׂימֵ֣נוּ tᵊśîmˈēnû שׂים put
חֶ֭רְפָּה ˈḥerpā חֶרְפָּה reproach
לִ li לְ to
שְׁכֵנֵ֑ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant
לַ֥עַג lˌaʕaḡ לַעַג derision
וָ֝ ˈwā וְ and
קֶ֗לֶס qˈeles קֶלֶס derision
לִ li לְ to
סְבִיבֹותֵֽינוּ׃ sᵊvîvôṯˈênû סָבִיב surrounding
44:13. et o filia fortissimi in muneribus faciem tuam deprecabuntur divites populi
And the daughter of Tyre shall adore him with gifts; the rich of the people of the land shall supplicate thy favour.
12. And the daughter of Tyre with a gift; even the rich among the people shall entreat thy favour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
45:13: The king's daughter is all glorious within - This, in some sense, may be spoken of Solomon's bride, the daughter of the king of Egypt; and then the expression may refer either to the cultivation of her mind, or the ornaments and splendor of her palace. The Asiatic queens, sultanas, and begums, scarcely ever appear in public. They abide in the harem in the greatest luxury and splendor; and to this, as its literal meaning, the text may possibly refer.
Her clothing is of wrought gold - Of the most costly embroidery: her palace, and her person, are decorated in the very highest state of elegance and magnificence.
Spiritually the king's daughter may mean the Christian Church filled with the mind that was in Christ, and adorned with the graces of the Holy Spirit; while the whole of its outward conduct is pure and holy, ornamented with the works of faith and love, and always bringing forth the fruits of the Spirit.
Albert Barnes: Notes on the Bible - 1834
45:13: The king's daughter - This evidently refers to the bride, the daughter of the foreign king. The verse contains a description of her beauty - her splendor of attire - before she is brought to the king, her future husband. She is represented here as in the palace or home of her father, before she is conducted forth to be given to her future husband in marriage. Is all "glorious." Is all splendor or beauty; is altogether splendor. There is nothing that is not splendid, rich, magnificent in her appearance, or in her apparel. As seen in Psa 45:9, she is clad in gold; she is surrounded by honorable women - the daughters of kings Psa 45:9, and encompassed with the rich, Psa 45:12. As seen here, she is in her father's house, adorned for the marriage, and to be brought to the king, her future husband, attired in all that could give grace and beauty to her person. The allusion here, as referring to the church - the "bride of the Lamb" - "may be" to that church considered as redeemed, and about to be received to heaven, to dwell with its Husband and Saviour. Compare the notes at Rev 19:7-8; notes at Rev 21:2, notes at Rev 21:9.
Within - This does not refer to herself, as if she was not merely splendid in her attire, but holy and pure - glorious and lovely - in "heart;" it refers to her as seen while yet "within" the palace or home of her father, in her own dwelling. The Hebrew word - פנימה penı̂ ymâ h - means properly, "at or by the inner wall of a house, room, or court; that is, opposite to or in front of the door, and of those entering." Gesenius, "Lexicon" As seen in her dwelling - within the palace - in the most honored place - she is arrayed in gorgeous apparel, and adorned as becomes a king's daughter about to be married.
Her clothing is of wrought gold - Gold embroidery. See Psa 45:9. That is, she is arrayed in the richest apparel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:13: king's: Psa 45:9, Psa 45:10; Sol 7:1; Isa 61:10; Pe1 2:9; Rev 19:7, Rev 19:8
all glorious: Sa1 16:7; Luk 11:40; Rom 2:29; Co2 5:17; Pe1 3:3, Pe1 3:4
clothing: Psa 45:9; Mat 5:16, Mat 22:11, Mat 22:12; Rom 3:22, Rom 13:14; Rev 3:18
Carl Friedrich Keil and Franz Delitzsch
45:13
(Heb.: 45:14-16) Now follows the description of the manner in which she absolutely leaves her father's house, and richly adorned and with a numerous train is led to the king and makes her entry into his palace; and in connection therewith we must bear in mind that the poet combines on the canvas of one picture (so to speak) things that lie wide apart both as to time and place. He sees her first of all in her own chamber (פּנימה, prop. towards the inside, then also in the inside, Ges. 90, 2, b), and how there
(Note: In Babylonia these words, according to B. Jebamoth 77a, are cited in favour of domesticity as a female virtue; in Palestine (במערבא), more appropriately, Gen 18:9. The lxx Codd. Vat. et Sinait. has Ἐσεβών (Eusebius), which is meaningless; Cod. Alex. correctly, ἔσωθεν (Italic, Jerome, Syriac, Chrysostom, Theodoret, Apollinaris).)
she is nothing but splendour (כּל־כּבוּדּה, prop. mere splendour, fem. of כבוד as in Ezek 23:41; cf. כּל־הבל, Ps 39:6, mere nothingness), her clothing is gold-interwoven textures (i.e., such as are interwoven with threads of gold, or woven in squares or diamond patterns and adorned with gold in addition). She, just like Esther (Esther 2:12), is being led to the king, her husband, and this takes place לרקמות, in variegated, embroidered garments (ל used just as adverbially as in 2Chron 20:21, להדרת), with a retinue of virgins, her companions, who at the same time with herself become the property of her spouse. According to the accents it is to be rendered: virgines post eam, sociae ejus, adducuntur tibi, so that רעותיה is an apposition. This is also in harmony with the allegorical interpretation of the Psalm as a song of the church. The bride of the Lamb, whom the writer of the Apocalypse beheld, arrayed in shining white linen (byssus), which denotes her righteousness, just as here the variegated, golden garments denote her glory, is not just one person nor even one church, but the church of Israel together with the churches of the Gentiles united by one common faith, which have taken a hearty and active part in the restoration of the daughter of Zion. The procession moves on with joy and rejoicing; it is the march of honour of the one chosen one and of the many chosen together with her, of her friends or companions; and to what purpose, is shown by the hopes which to the mind of the poet spring up out of the contemplation of this scene.
Geneva 1599
45:13 The king's daughter [is] all glorious (l) within: her clothing [is] of wrought gold.
(l) There is nothing feigned or hypocritical but she is glorious both within and without: and even though the Church has not always had this outward glory, the fault is to be imputed only to their own ingratitude.
John Gill
45:13 The King's daughter is all glorious within,.... The "King's daughter" is the same with the "queen", Ps 45:9; the church, who is the King's daughter, the daughter of the King of kings, through adopting grace, by marriage to Christ the King's son, and by regeneration, or being born of God: and she is "all glorious within"; within doors, in the inner chamber of the King, where being brought, she enjoys such communion with him as reflects a glory upon her; in his banqueting house, where his banner over her is love, and where her members enjoy fellowship with one another, and this in harmony, unity, and love; which make her look amiable, pleasant, beautiful and glorious: or within the hearts of her members, through the internal graces of the Spirit wrought there; the work of grace is an inward work; it has its seat in the heart or spirit of man, and is a glorious one, in its author, original, and usefulness; it is the workmanship of the Spirit, and a curious piece it is; it is the image of Christ upon the soul, a partaking of the divine nature; it is pure and spotless; it is clear of all sin, there is no sin in it, nor any comes from it; it is the saints' meetness for glory; it is the pledge, earnest, and beginning of it; it is "all glorious", and so are the persons that are the subjects of it, as born of God: there is nothing glorious in the old man, or corrupt nature; but in the new man, or work of grace upon the soul, everything is glorious, and it will issue in eternal glory and happiness: or all glorified within (r); like any house or building, to which the church is sometimes compared, particularly the tabernacle or temple, which were glorious within side being greatly adorned, and having many glorious things therein; as the church is with the graces of the spirit, and with the word and ordinances, and the presence of God in them;
her clothing is of wrought gold; this is different from internal grace, which is sometimes spoken of as a clothing, 1Pet 5:5; since that is designed in the preceding clause; and yet this does not intend the outward conversation garments of the saints, which, though ornamental, are not so glorious as to be said to be of wrought gold; and yet not the robes of immortality and glory are meant; but the robe of Christ's righteousness, which he has wrought out for his church, the Father imputes unto her, and bestows upon her, and faith receives at his hand, and puts it on as a clothing, to appear in before God; and this may be said to be "of wrought gold"; because rich and valuable, splendid and glorious, substantial and durable.
(r) "honorata", Junius & Tremellius; "glorificata", Gussetius, p. 362.
John Wesley
45:13 Daughter - The spouse; so called, because she was the daughter of one king, and the wife of another. Within - In her soul. Her cloathing - She is outwardly adorned with virtuous and honourable actions.
Robert Jamieson, A. R. Fausset and David Brown
45:13 the king's daughter--a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.
within--Not only is her outward raiment costly, but all her apparel is of the richest texture.
wrought gold--gold embroidery, or cloth in which gold is woven.
44:1444:14: Ամենայն փառք դստեր թագաւորի ՚ի ներքոյ, ՚ի վերջաւորս ոսկեհուռն[6906][6906] Ոմանք.՚Ի վերջաւորս յոսկեհուռս։
14 Արքայադստեր ողջ փառքը իր մէջ է՝ ոսկեհուռ զգեստների զարդարանքի ու պաճուճանքի տակ:
13 Թագաւորին աղջիկը փառաւոր է, Ոսկի թելով հիւսուած է իր հանդերձը։
Ամենայն փառք դստեր թագաւորի ի ներքոյ:

44:14: Ամենայն փառք դստեր թագաւորի ՚ի ներքոյ, ՚ի վերջաւորս ոսկեհուռն[6906]
[6906] Ոմանք.՚Ի վերջաւորս յոսկեհուռս։
14 Արքայադստեր ողջ փառքը իր մէջ է՝ ոսկեհուռ զգեստների զարդարանքի ու պաճուճանքի տակ:
13 Թագաւորին աղջիկը փառաւոր է, Ոսկի թելով հիւսուած է իր հանդերձը։
zohrab-1805▾ eastern-1994▾ western am▾
44:1344:14 Вся слава дщери Царя внутри; одежда ее шита золотом;
44:14 πᾶσα πας all; every ἡ ο the δόξα δοξα glory αὐτῆς αυτος he; him θυγατρὸς θυγατηρ daughter βασιλέως βασιλευς monarch; king ἔσωθεν εσωθεν from inside; inwardly ἐν εν in κροσσωτοῖς κροσσωτος of gold; golden περιβεβλημένη περιβαλλω drape; clothe πεποικιλμένη ποικιλλω work in various colours; broider
44:14 תְּשִׂימֵ֣נוּ tᵊśîmˈēnû שׂים put מָ֭שָׁל ˈmāšāl מָשָׁל proverb בַּ ba בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people מְנֹֽוד־ mᵊnˈôḏ- מָנֹוד head-shaking רֹ֝֗אשׁ ˈrˈōš רֹאשׁ head בַּל־ bal- בַּל not אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
44:14. omnis gloria filiae regis intrinsecus fasceis aureis vestita estAll her glory is that of the daughter of the king of Esebon, robed as she is in golden fringed garments,
13. The king’s daughter within is all glorious: her clothing is inwrought with gold.
The king' s daughter [is] all glorious within: her clothing [is] of wrought gold:

44:14 Вся слава дщери Царя внутри; одежда ее шита золотом;
44:14
πᾶσα πας all; every
ἡ ο the
δόξα δοξα glory
αὐτῆς αυτος he; him
θυγατρὸς θυγατηρ daughter
βασιλέως βασιλευς monarch; king
ἔσωθεν εσωθεν from inside; inwardly
ἐν εν in
κροσσωτοῖς κροσσωτος of gold; golden
περιβεβλημένη περιβαλλω drape; clothe
πεποικιλμένη ποικιλλω work in various colours; broider
44:14
תְּשִׂימֵ֣נוּ tᵊśîmˈēnû שׂים put
מָ֭שָׁל ˈmāšāl מָשָׁל proverb
בַּ ba בְּ in
† הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
מְנֹֽוד־ mᵊnˈôḏ- מָנֹוד head-shaking
רֹ֝֗אשׁ ˈrˈōš רֹאשׁ head
בַּל־ bal- בַּל not
אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
44:14. omnis gloria filiae regis intrinsecus fasceis aureis vestita est
All her glory is that of the daughter of the king of Esebon, robed as she is in golden fringed garments,
13. The king’s daughter within is all glorious: her clothing is inwrought with gold.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16. Но достоинство этой супруги Царя не во внешней красоте, богатстве и знатности происхождения - все это ничто перед внутренними, духовными ее качествами, чем и объясняется выделение ее из ряда других дев. За этой невестой Царя в его дворец вводятся и ее подруги, которые следуют за ней с весельем, радуясь такой близости к невесте, а через нее, и к самому Царю. Ранее (11: ст.) писатель предлагал невесте отказаться от своей семьи и родины, чтобы эту привязанность теперь перенести на своих сыновей, которые сделаются князьями над всей землей. Последнее обращение писателя и его предсказание о всемирном господстве преемников Соломона нужно понимать не как предсказание их великого исторического значения, осуществленного в действительности, а как тот идеал царя и его преемников, оставаясь верными которому (идеалу), они могли бы быть князьями всего мира. А к этому-то, к господству над миром, распространением среди последнего истинного богопознания и был призван еврейский народ.
Adam Clarke: Commentary on the Bible - 1831
45:14: She shall be brought unto the king - When an Asiatic princess is brought to her spouse, she is inclosed in a palakee, and no part of her person is visible. She is attended by her principal friends and companions, who follow the palakee, and the ceremony is accompanied with great rejoicing; and thus they enter into the palace of the king.
This part of this parabolical Psalm may refer to the glories of a future state. The Christian Church shall be brought to the King eternal in the great day, adorned with the graces of the Divine Spirit; and thus shall all the redeemed of the Lord enter Into the king's palace - into the everlasting joy of their Lord.
Albert Barnes: Notes on the Bible - 1834
45:14: She shall be brought unto the king - She shall be conducted to the king in the marriage procession, and be presented to him, clad in this magnificent raiment. The entire imagery is that of an Oriental marriage procession, where the bride is conducted forth to her future husband, attended by her virgin companions, or (as we should say) "bridesmaids."
In raiment of needlework - The word used here means properly "something variegated" or "versicolored," and would here denote a garment of divers colors, or "versicolored raiment." The word - רקמה riqmâ h - occurs in the following places: Jdg 5:30, twice, where (as here) it is rendered "needlework;" Ch1 29:2; Eze 17:3, rendered "divers colors;" and Eze 16:10, Eze 16:13, Eze 16:18; Eze 26:16; Eze 27:7, Eze 27:16, Eze 27:24, where it is rendered "broidered work." It has reference probably to embroidery or needlework, though the particular idea is rather that of the variegated "appearance" of the garment than to the manner in which it is made.
The virgins her companions that follow her shall be brought unto thee - literally, "virgins after her, her companions, brought unto thee." That is, they will be brought to the king. They will come in the same state as the queen herself; they, her companions, will be of so illustrious rank and birth, and apparelled with so much richness, that even "they" will be regarded as worthy to be treated as queens, or in the manner of queens. The design of the whole is to show the rank, the dignity, the splendor of the bride; herself gorgeously apparelled, and attended with companions so exalted as to he worthy of being treated as queens themselves. If this is to be regarded as applicable to the church, "the Lamb's wife" Rev 21:9, it is designed to describe that church as beautiful and glorious, and as worthy of the affection of its Saviour. Compare Eph 5:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:14: She: Sol 1:4; Joh 17:24; Co2 11:2
raiment: Exo 28:39; Jdg 5:30
virgins: Sol 1:3, Sol 1:5, Sol 2:7, Sol 5:8, Sol 5:9, Sol 6:1, Sol 6:8, Sol 6:13, Sol 8:13; Rev 14:1-4
John Gill
45:14 She shall be brought unto the King in raiment of needlework,.... Not in her sins, and trader the sense and guilt of them; as souls are brought to Christ, at first conversion, under the drawings of the Father's grace; nor in the rags of her own righteousness; but in the robe of righteousness, and garments of salvation, the change of raiment Christ has put upon her, having before this caused her iniquities to pass from her; or in the shining robes of immortality and glory: for this introduction of the church to Christ, her King, Head, and Husband, will be upon the first resurrection; when she being as a bride adorned and prepared for her husband, will be brought unto him, and presented to him by himself, a glorious church, without spot or wrinkle, or any such thing: and she will be introduced, either by the angels, who will be employed in gathering the elect from the four winds; or by the ministers of the Gospel, who, at the general harvest, in the end of the world will bring their sheaves with them; those souls they have been the instruments of converting, comforting, and ripening for glory; who will be their joy and crown of rejoicing then; these will be brought in several companies, which joining together, will make up the general assembly and church of the firstborn, that will then be presented to Christ: or by Jehovah the Father, who, as he brought Eve to Adam, when he had formed her of his rib, and had prepared her as a helpmeet for him; so when all the elect of God are formed by divine grace, and are prepared as a bride for the bridegroom, he will then bring them unto him, and they shall be with him where he is, and behold his glory; which is what he prays his father for, Jn 17:24;
the virgins her companions that follow her shall be brought unto thee; such who are betrothed as chaste virgins to Christ, who strictly and chastely adhere unto him, love him in the singleness of their hearts; are incorrupt in faith and worship, and of pure and upright conversations; see Rev_ 14:4; these are the "companions" of the church, who are partakers of the same grace, enjoy the same privileges, and share in the common salvation; and, as they are partners together in sufferings, they will be in glory: these "follow" the footsteps of the flock, walk after the church in the path of doctrine and duty; are followers of her, as she is of the Lord, in the word and ordinances, and in the exercise of faith and patience; these, even everyone, shall be brought unto the King, not one shall be lost, or left behind: whither they shall be brought, and the manner in which, are expressed in Ps 45:15.
John Wesley
45:14 Brought - He alludes to the custom of conducting the bride to the bride - groom's house. Companions - Her bride - maidens attending upon her.
Robert Jamieson, A. R. Fausset and David Brown
45:14 The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words--
in raiment of needlework--propose another rendering, "on variegated (or embroidered) cloths"--that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.
44:1544:15: զարդարեալ եւ պաճուճեալ։ Տարցին թագաւորի կուսանք զհետ նորա, եւ զընկերս նորա տարցին նմա։
15 Թագաւորի մօտ նրա հետ կոյսեր պիտի տարուեն, իր ընկերուհիները պիտի տարուեն նրա մօտ:
14 Նկարազարդ հանդերձով պիտի բերուի թագաւորին. Անոր ընկերացող աղջիկները քեզի պիտի բերուին։
ի վերջաւորս ոսկեհուռս զարդարեալ եւ [255]պաճուճեալ. տարցին թագաւորի կուսանք զհետ նորա, եւ զընկերս նորա տարցին նմա:

44:15: զարդարեալ եւ պաճուճեալ։ Տարցին թագաւորի կուսանք զհետ նորա, եւ զընկերս նորա տարցին նմա։
15 Թագաւորի մօտ նրա հետ կոյսեր պիտի տարուեն, իր ընկերուհիները պիտի տարուեն նրա մօտ:
14 Նկարազարդ հանդերձով պիտի բերուի թագաւորին. Անոր ընկերացող աղջիկները քեզի պիտի բերուին։
zohrab-1805▾ eastern-1994▾ western am▾
44:1444:15 в испещренной одежде ведется она к Царю; за нею ведутся к Тебе девы, подруги ее,
44:15 ἀπενεχθήσονται αποφερω carry away / off τῷ ο the βασιλεῖ βασιλευς monarch; king παρθένοι παρθενος virginal; virgin ὀπίσω οπισω in back; after αὐτῆς αυτος he; him αἱ ο the πλησίον πλησιον near; neighbor αὐτῆς αυτος he; him ἀπενεχθήσονταί αποφερω carry away / off σοι σοι you
44:15 כָּל־ kol- כֹּל whole הַ֭ ˈha הַ the יֹּום yyôm יֹום day כְּלִמָּתִ֣י kᵊlimmāṯˈî כְּלִמָּה insult נֶגְדִּ֑י neḡdˈî נֶגֶד counterpart וּ û וְ and בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame פָּנַ֣י pānˈay פָּנֶה face כִּסָּֽתְנִי׃ kissˈāṯᵊnî כסה cover
44:15. in scutulatis ducetur ad regem virgines sequentur eam amicae eius ducentur illucin embroidered clothing: virgins shall be brought to the king after her: her fellows shall be brought to thee.
14. She shall be led unto the king in broidered work: the virgins her companions that follow her shall be brought unto thee.
She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee:

44:15 в испещренной одежде ведется она к Царю; за нею ведутся к Тебе девы, подруги ее,
44:15
ἀπενεχθήσονται αποφερω carry away / off
τῷ ο the
βασιλεῖ βασιλευς monarch; king
παρθένοι παρθενος virginal; virgin
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
αἱ ο the
πλησίον πλησιον near; neighbor
αὐτῆς αυτος he; him
ἀπενεχθήσονταί αποφερω carry away / off
σοι σοι you
44:15
כָּל־ kol- כֹּל whole
הַ֭ ˈha הַ the
יֹּום yyôm יֹום day
כְּלִמָּתִ֣י kᵊlimmāṯˈî כְּלִמָּה insult
נֶגְדִּ֑י neḡdˈî נֶגֶד counterpart
וּ û וְ and
בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame
פָּנַ֣י pānˈay פָּנֶה face
כִּסָּֽתְנִי׃ kissˈāṯᵊnî כסה cover
44:15. in scutulatis ducetur ad regem virgines sequentur eam amicae eius ducentur illuc
in embroidered clothing: virgins shall be brought to the king after her: her fellows shall be brought to thee.
14. She shall be led unto the king in broidered work: the virgins her companions that follow her shall be brought unto thee.
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Albert Barnes: Notes on the Bible - 1834
45:15: With gladness and rejoicing shall they be brought - They shall come forth, attending the bride, with music and songs; the procession will be one of hilarity and joy.
They shall enter into the king's palace - That is, Moving from the palace of the royal father of the bride, or from her home, they will enter the palace of her husband, her future home. If this is designed to refer to the church, it is a beautiful description of what will occur when the church redeemed shall enter heaven, the home - the palace - the glorious abode - of the great king its Saviour, and of the joy that will attend its triumphant admission into those everlasting abodes. Compare the notes at Rev_. 21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:15: With: Isa 35:10, Isa 51:11, Isa 55:12, Isa 55:13, Isa 60:19, Isa 60:20, Isa 61:10; Jde 1:24; Rev 7:15-17
they shall: Isa 56:5; Joh 14:3; Rev 3:12, Rev 3:21
John Gill
45:15 With, gladness and rejoicing shall they be brought,.... With joy unspeakable, and full of glory in themselves, because of what they shall be delivered from; from all outward troubles and afflictions; from all inward distresses, darkness, doubts, and fears; from sin, Satan, and all spiritual enemies; and because of what they shall enjoy, communion with God, angels and saints, the vision of God in Christ, conformity to him, perfect knowledge, complete holiness and happiness, and a glory both upon their souls and bodies: they shall also be brought with the joy of Christ's faithful minister, who will rejoice in that day that they have not run nor laboured in vain; and with the joy of all the holy angels; and with the joy of Christ the King himself, who always rejoiced in them and over them; yea, with the rejoicing of Father, Son, and Spirit: the Father will rejoice to see those brought in whom he has loved with an everlasting love, has chosen in Christ, given to him, and whom he sent his Son to redeem: the Son of God will rejoice to see those presented to him whom he has loved and betrothed to himself; who are the purchase of his blood, and the travail of his soul; who are his jewels, treasure and portion: and the Holy Spirit will rejoice to see those brought to glory whom he has been the convincer, comforter, and sealer of; whom he has been at work upon, and has wrought them up for this selfsame thing:
they shall enter into the King's palace; into heaven, the palace of the King Messiah, the King of kings and King of saints; where are mansions preparing for them, suitable to their high birth and character, as the daughters of a king; and where they shall enter, not merely to see it and go out again, but to dwell in it with their Lord, Head, and Husband, for evermore; and that as in their own palace, upon the foot of their relation to Christ, interest in him, right and meetness by him.
Robert Jamieson, A. R. Fausset and David Brown
45:15 shall they be brought--in solemn form (compare Job 10:19; Job 21:22). The entrance into the palace with great joy closes the scene. So shall the Church be finally brought to her Lord, and united amid the festivities of the holy beings in heaven.
44:1644:16: Ածցեն ցնծութեամբ եւ ուրախութեամբ եւ տարցին ՚ի տաճար թագաւորի,
16 Ցնծութեամբ եւ ուրախութեամբ պիտի բերեն նրանց, եւ պիտի տարուեն թագաւորի պալատը:
15 Ցնծութիւնով եւ ուրախութիւնով պիտի բերուին, Թագաւորին պալատը պիտի մտնեն։
Ածցին ցնծութեամբ եւ ուրախութեամբ եւ տարցին ի տաճար թագաւորի:

44:16: Ածցեն ցնծութեամբ եւ ուրախութեամբ եւ տարցին ՚ի տաճար թագաւորի,
16 Ցնծութեամբ եւ ուրախութեամբ պիտի բերեն նրանց, եւ պիտի տարուեն թագաւորի պալատը:
15 Ցնծութիւնով եւ ուրախութիւնով պիտի բերուին, Թագաւորին պալատը պիտի մտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:1544:16 приводятся с весельем и ликованьем, входят в чертог Царя.
44:16 ἀπενεχθήσονται αποφερω carry away / off ἐν εν in εὐφροσύνῃ ευφροσυνη celebration καὶ και and; even ἀγαλλιάσει αγαλλιασις exultation; joyfulness ἀχθήσονται αγω lead; pass εἰς εις into; for ναὸν ναος sanctuary βασιλέως βασιλευς monarch; king
44:16 מִ֭ ˈmi מִן from קֹּול qqôl קֹול sound מְחָרֵ֣ף mᵊḥārˈēf חרף reproach וּ û וְ and מְגַדֵּ֑ף mᵊḡaddˈēf גדף blaspheme מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face אֹ֝ויֵ֗ב ˈʔôyˈēv איב be hostile וּ û וְ and מִתְנַקֵּֽם׃ miṯnaqqˈēm נקם avenge
44:16. ducentur in laetitiis et exultatione ingredientur thalamum regisThey shall be brought with gladness and exultation: they shall be led into the king's temple.
15. With gladness and rejoicing shall they be led: they shall enter into the king’s palace.
With gladness and rejoicing shall they be brought: they shall enter into the king' s palace:

44:16 приводятся с весельем и ликованьем, входят в чертог Царя.
44:16
ἀπενεχθήσονται αποφερω carry away / off
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
καὶ και and; even
ἀγαλλιάσει αγαλλιασις exultation; joyfulness
ἀχθήσονται αγω lead; pass
εἰς εις into; for
ναὸν ναος sanctuary
βασιλέως βασιλευς monarch; king
44:16
מִ֭ ˈmi מִן from
קֹּול qqôl קֹול sound
מְחָרֵ֣ף mᵊḥārˈēf חרף reproach
וּ û וְ and
מְגַדֵּ֑ף mᵊḡaddˈēf גדף blaspheme
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
אֹ֝ויֵ֗ב ˈʔôyˈēv איב be hostile
וּ û וְ and
מִתְנַקֵּֽם׃ miṯnaqqˈēm נקם avenge
44:16. ducentur in laetitiis et exultatione ingredientur thalamum regis
They shall be brought with gladness and exultation: they shall be led into the king's temple.
15. With gladness and rejoicing shall they be led: they shall enter into the king’s palace.
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Adam Clarke: Commentary on the Bible - 1831
45:16: Instead of thy fathers shalt be thy children - This is the third part, or prophetic declaration relative to the numerous and powerful issue of this marriage. Instead of the kindred, which thou hast left behind in Egypt, thou shalt have numerous children. This cannot refer either to Solomon, or to the daughter of Pharaoh; for there is no evidence that he ever had a child by Pharaoh's daughter; and it is very certain that Rehoboam, Solomon's successor, was not son to the daughter of Pharaoh; nor did any princes of that line ever occupy a foreign throne; nor by successive generations ever continue the remembrance of Solomon and his Egyptian queen. The children mentioned here are generally supposed to mean the apostles and their successors in the Christian ministry; founding Churches all over the world, by whom the Christian name becomes a memorial through all the earth.
Albert Barnes: Notes on the Bible - 1834
45:16: Instead of thy fathers shall be thy children - Instead of thy fame - thy celebrity - thy distinction - being derived from thine illustrious predecessors, it will be derived hereafter rather from thy sons; from the fact that they will be made princes and rulers in the earth. In our translation, this would seem to be an address to the bridal-queen, as if to console her for leaving the home of her illustrious ancestors, by the assurance that she would have children of her own, who would be still more illustrious. The connection, however, and the original; at least, in the Masoretic pointing, demands that this should be understood as an address to the king himself - the main subject in the poem, as in Psa 45:2-9. The idea is, that he would derive his dignity and honor ultimately, not so much from his ancestors as his descendants; that those who would be born unto him would be more illustrious, and would have a wider dominion, than any who had gone before him in the line in which he was descended. It is not easy or practicable to apply this to Solomon, or to any other Hebrew prince; it is not difficult to apply it to the Messiah, and to the fact that those who would be descended spiritually from him, and who would ultimately be regarded as deriving true rank and honor from him, would far surpass in dignity all those who, in the line of kings, had been his predecessors.
Whom thou mayest make princes in all the earth - Not merely assigning to them provinces, to be governed as a part of the, empire, but in all lands, or where thy dominion shall be acknowledged all over the world. The image here is derived, undoubtedly, from the custom pRev_ailing among kings of assigning portions of an empire as provinces to their sons. The meaning, however, considered as referring to the Messiah, is, that his luster and dignity on earth would not be derived from a distinguished earthly ancestry, or from an illustrious line of kings from whom he was descended, but from the fact that those who would derive their authority from him would yet possess the world, and that this their authority under him would extend to all lands. Compare the notes at Dan 7:14, notes at Dan 7:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:16: Instead: Psa 22:30; Mat 19:29; Mar 10:29, Mar 10:30; Phi 3:7, Phi 3:8
children: Isa 49:21, Isa 49:22, Isa 54:1-5, Isa 60:1-5; Gal 4:26, Gal 4:27
princes: Pe1 2:9; Rev 1:6, Rev 5:10, Rev 20:6
Carl Friedrich Keil and Franz Delitzsch
45:16
(Heb.: 45:17-18) All this has its first and most natural meaning in relation to contemporary history but without being at variance with the reference of the Psalm to the King Messiah, as used by the church. Just as the kings of Judah and of Israel allowed their sons to share in their dominion (2Kings 8:18; 3Kings 4:7, cf. 2Chron 11:23; 3Kings 20:15), so out of the loving relationship of the daughter of Zion and of the virgins of her train to the King Messiah there spring up children, to whom the regal glory of the house of David which culminates in Him is transferred, - a royal race among which He divides the dominion of the earth (vid., Ps 149:1-9); for He makes His own people "kings and priests, and they shall reign on the earth" (Rev_ 5:10). Those children are to be understood here which, according to Ps 110:1-7, are born to Him as the dew out of the womb of the morning's dawn - the every-youthful nation, by which He conquers and rules the world. When, therefore, the poet says that he will remember the name of the king throughout all generations, this is based upon the twofold assumption, that he regards himself as a member of an imperishable church (Sir. 37:25), and that he regards the king as a person worthy to be praised by the church of every age. Elsewhere Jahve's praise is called a praise that lives through all generations (Ps 102:13; Ps 135:13); here the king is the object of the everlasting praise of the church, and, beginning with the church, of the nations also. First of all Israel, whom the psalmist represents, is called upon to declare with praise the name of the Messiah from generation to generation. But it does not rest with Israel alone. The nations are thereby roused up to do the same thing. The end of the covenant history is that Israel and the nations together praise this love-worthy, heroic, and divine King: "His name shall endure for ever; as long as the sun shall His name bud, and all nations shall be blessed in Him (and) shall praise Him" (Ps 72:17).
Geneva 1599
45:16 Instead of thy fathers shall be thy (m) children, whom thou mayest make princes (n) in all the earth.
(m) They will have greater graces than their fathers.
(n) He signifies the great compass of Christ's kingdom, which will be sufficient to enrich all his members.
John Gill
45:16 Instead of thy fathers shall be thy children,.... This is an address, not to the church, the queen, the King's daughter, spoken to and of in the preceding verses, but to the King Messiah himself, who was of the Jewish fathers, according to the flesh, Rom 9:4; and though he was rejected by that people, yet he had children; not only the apostles, who are sometimes so called, whom he set on twelve thrones, judging the twelve tribes of Israel, in a doctrinal way, and sent into all the world to preach his Gospel; and which being attended with his mighty power, made them triumphant conquerors everywhere; but also a numerous progeny among the Gentiles: all the elect of God are his children, and he stands in the revelation of the everlasting Father to them, they being given unto him as such; and he being concerned in their adoption, by which they become children, and in their regeneration by which they appear to be such. Here the children of God, scattered abroad in the Gentile world, as distinct from the Jews, seem to be meant;
whom thou mayest make princes in all the earth; these children are princes, being the sons of a King; they look like princes, and have the spirit of such; they are treated as princes, fed, clothed, and attended on as such; and are, as princes, heirs of a kingdom: but then, they are not so originally, they are "made princes"; not by themselves, but by Christ, and who even makes them kings and priests unto God and his father: and that "in all the earth"; not with respect to earthly things: they are not made the princes of this world; but while they are on earth they are translated into the kingdom of Christ, and have a kingdom which never can be moved; and besides, they shall reign with Christ on earth a thousand years: moreover, this may have respect to the several parts of the world where they shall be, even in all parts of the world, especially in the latter day; see Is 43:5.
John Wesley
45:16 Instead - Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered both from the Hebrew words, which are of the masculine gender; and from the next verse, which unquestionably belongs unto him, and therefore this cannot be understood of Solomon, and his marriage with Pharaoh's daughter, because he had no children by her, and but very few by all his wives and concubines; and his children were so far from being made Princes in all the earth, that they enjoyed but a small part of their father's dominions, but this was fully accomplished in Christ: who instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all the nations of the earth, which here and elsewhere are called princes and kings, because of their great power with God and with men.
Robert Jamieson, A. R. Fausset and David Brown
45:16 As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.
44:1744:17: եւ փոխանակ հարց քոց եղիցին որդիք քո։ Կացուսցես զնոսա իշխա՛նս ընդ ամենայն երկիր,
17 Եւ քո հայրերի փոխարէն որդիներ պիտի լինեն քեզ, որոնց իշխան պիտի կարգես ողջ երկրի վրայ:
16 Քու հայրերուդ տեղը որդիներդ պիտի ըլլան. Բոլոր երկրի մէջ իշխաններ պիտի ընես զանոնք։
Եւ փոխանակ հարց քոց եղիցին որդիք քո. կացուսցես զնոսա իշխանս ընդ ամենայն երկիր:

44:17: եւ փոխանակ հարց քոց եղիցին որդիք քո։ Կացուսցես զնոսա իշխա՛նս ընդ ամենայն երկիր,
17 Եւ քո հայրերի փոխարէն որդիներ պիտի լինեն քեզ, որոնց իշխան պիտի կարգես ողջ երկրի վրայ:
16 Քու հայրերուդ տեղը որդիներդ պիտի ըլլան. Բոլոր երկրի մէջ իշխաններ պիտի ընես զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
44:1644:17 Вместо отцов Твоих, будут сыновья Твои; Ты поставишь их князьями по всей земле.
44:17 ἀντὶ αντι against; instead of τῶν ο the πατέρων πατηρ father σου σου of you; your ἐγενήθησάν γινομαι happen; become σοι σοι you υἱοί υιος son καταστήσεις καθιστημι establish; appoint αὐτοὺς αυτος he; him ἄρχοντας αρχων ruling; ruler ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
44:17 כָּל־ kol- כֹּל whole זֹ֣את zˈōṯ זֹאת this בָּ֭אַתְנוּ ˈbāʔaṯnû בוא come וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁכַחֲנ֑וּךָ šᵊḵaḥᵃnˈûḵā שׁכח forget וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שִׁ֝קַּ֗רְנוּ ˈšiqqˈarnû שׁקר do falsely בִּ bi בְּ in בְרִיתֶֽךָ׃ vᵊrîṯˈeḵā בְּרִית covenant
44:17. pro patribus tuis erunt filii tibi pones eos principes in universa terraInstead of thy fathers children are born to thee: thou shalt make them princes over all the earth.
16. Instead of thy fathers shall be thy children, whom thou shalt make princes in all the earth.
Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth:

44:17 Вместо отцов Твоих, будут сыновья Твои; Ты поставишь их князьями по всей земле.
44:17
ἀντὶ αντι against; instead of
τῶν ο the
πατέρων πατηρ father
σου σου of you; your
ἐγενήθησάν γινομαι happen; become
σοι σοι you
υἱοί υιος son
καταστήσεις καθιστημι establish; appoint
αὐτοὺς αυτος he; him
ἄρχοντας αρχων ruling; ruler
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
44:17
כָּל־ kol- כֹּל whole
זֹ֣את zˈōṯ זֹאת this
בָּ֭אַתְנוּ ˈbāʔaṯnû בוא come
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁכַחֲנ֑וּךָ šᵊḵaḥᵃnˈûḵā שׁכח forget
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שִׁ֝קַּ֗רְנוּ ˈšiqqˈarnû שׁקר do falsely
בִּ bi בְּ in
בְרִיתֶֽךָ׃ vᵊrîṯˈeḵā בְּרִית covenant
44:17. pro patribus tuis erunt filii tibi pones eos principes in universa terra
Instead of thy fathers children are born to thee: thou shalt make them princes over all the earth.
16. Instead of thy fathers shall be thy children, whom thou shalt make princes in all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
45:17: Therefore shall the people praise thee - They shall magnify the heavenly Bridegroom, and sing the wonderful displays of his love to the
Church, his spouse. And the constant use of this Psalm in the Christian Church is a literal fulfillment of the prophecy.
Albert Barnes: Notes on the Bible - 1834
45:17: I will make thy name to be remembered in all generations - The psalmist here evidently speaks as an inspired man, and the idea is that his thus singing the praises of the "king" - the Messiah - would be among the means of causing His name to be celebrated in all future ages. This song would go down to future times, and would serve to keep up the true knowledge of the Messiah in the far distant ages of the world. No one can doubt that this has been thus far accomplished; no one has any reason to doubt that this psalm "will be" among the means of keeping up the true knowledge of the Messiah, and of securing the remembrance of him upon the earth in all future periods of the world's history. This psalm has been on million of lips, in praise of the Messiah; it will be on hundreds of million more in future times, as expressive of tender love for the Redeemer.
Therefore shall the people praise thee foRev_er and ever - Thy praise will never cease to be celebrated. The time will never come on earth when that praise will die away; and in all the eternity beyond the termination of this world's history there never will arrive a period when thy name will not be honored, and when thy praises shall cease to be sung. Compare the notes at Rev 4:10; notes at Rev 5:9-13. Happy are they who join in that song on earth; happy they who will unite in it in the heavenly world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
45:17: I will: Psa 22:30, Psa 22:31, Psa 72:17-19, Psa 145:4-7; Isa 59:21; Mal 1:11; Mat 26:13; Co1 11:26
therefore: Psa 72:17; Sol 6:9; Isa 61:9, Isa 62:3
Geneva 1599
45:17 I will make thy (o) name to be remembered in all generations: therefore shall the people praise thee for ever and ever.
(o) This must only be referred to Christ and not to Solomon.
John Gill
45:17 I will make thy name to be remembered in all generations,.... These are the words of the psalmist, spoken to the King Messiah, declaring what he would do with respect to him; cause his name, that is, not any particular name or title of his, but rather his Gospel, the good matter he had endited concerning him; or he himself to be remembered, desired, loved, thought of, called upon, and praised in all succeeding generations; and which he did by penning of this psalm, which has been the occasion of the remembrance of Christ's name in all ages, to the present time; and of its being remembered by us now, and the same use it will have in time to come; see 2Pet 1:13;
therefore shall the people praise thee for ever and ever; because of the excellencies of his person; and particularly because of his greatness and glory as a King; as well as for all mercies, temporal and spiritual, they have from him; and this is but just, meet, and lovely, and is and will be their employment, as long as they live in this world, and to all eternity. This must be understood not of all people, but of God's chosen and covenant people; those that are given to Christ to be his people, and whom he has redeemed and purified to himself, a peculiar people; and particularly his people among the Gentiles: and so the Targum interprets it of such that are proselytes.
John Wesley
45:17 Remembered - As he began the psalm with the celebration of the king's praises, so now he ends with it, and adds this important circumstance, that this nuptial song should not only serve for the present solemnity, but should be remembered and sung in all successive generations.
Robert Jamieson, A. R. Fausset and David Brown
45:17 The glories of this empire shall be as wide as the world and lasting as eternity.
therefore--Because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His Church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent the Gentile churches, and the bride the Jewish, &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consummation as a marriage is still distant (compare Rev_ 21:9). In fact, the imagery here and elsewhere sets before us the Church in two aspects. As a body, it is yet incomplete, the whole is yet ungathered. As a moral institution, it is yet imperfect. In the final catastrophe it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the Church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., already exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the Church, is head over all things for it, raises it in His exaltation to the highest moral dignity--a dignity of which every, even the meanest, sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to fulfilled, it may be said that no periods of time are specially designated. The characteristics of the relation of Christ and His Church are indicated, and we may suppose that the whole process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the Church and the world, lay before the vision of the inspired prophet.
44:1844:18: յիշեսցի անուն քո ընդ ամենայն ազգս ազգաց։ Վասն այսորիկ ժողովուրդք խոստովա՛ն եղիցին առ քեզ, յաւիտեան՝ եւ յաւիտեանս յաւիտենից[6907]։ Տունք. ժը̃[6907] Ոմանք.Եւ յիշեսցի։
18 Քո անունը պիտի յիշուի սերնդից սերունդ. դրա համար ժողովուրդները քեզ պիտի գովեն յաւիտեան, եւ յաւիտեանս յաւիտենից:
17 Քու անունդ հռչակել պիտի տամ ազգէ մինչեւ ազգ. Անոր համար ժողովուրդները քեզ պիտի գովեն յաւիտեանս յաւիտենից։
Յիշեսցի անուն քո ընդ ամենայն ազգս ազգաց. վասն այսորիկ ժողովուրդք խոստովան եղիցին առ քեզ, յաւիտեան եւ յաւիտեանս յաւիտենից:

44:18: յիշեսցի անուն քո ընդ ամենայն ազգս ազգաց։ Վասն այսորիկ ժողովուրդք խոստովա՛ն եղիցին առ քեզ, յաւիտեան՝ եւ յաւիտեանս յաւիտենից[6907]։ Տունք. ժը̃
[6907] Ոմանք.Եւ յիշեսցի։
18 Քո անունը պիտի յիշուի սերնդից սերունդ. դրա համար ժողովուրդները քեզ պիտի գովեն յաւիտեան, եւ յաւիտեանս յաւիտենից:
17 Քու անունդ հռչակել պիտի տամ ազգէ մինչեւ ազգ. Անոր համար ժողովուրդները քեզ պիտի գովեն յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
44:1744:18 Сделаю имя Твое памятным в род и род; посему народы будут славить Тебя во веки и веки.
44:18 μνησθήσονται μιμνησκω remind; remember τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your ἐν εν in πάσῃ πας all; every γενεᾷ γενεα generation καὶ και and; even γενεᾷ γενεα generation διὰ δια through; because of τοῦτο ουτος this; he λαοὶ λαος populace; population ἐξομολογήσονταί εξομολογεω concede; confess σοι σοι you εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
44:18 לֹא־ lō- לֹא not נָסֹ֣וג nāsˈôḡ סוג turn אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards) לִבֵּ֑נוּ libbˈēnû לֵב heart וַ wa וְ and תֵּ֥ט ttˌēṭ נטה extend אֲשֻׁרֵ֗ינוּ ʔᵃšurˈênû אָשׁוּר step מִנִּ֥י minnˌî מִן from אָרְחֶֽךָ׃ ʔorḥˈeḵā אֹרַח path
44:18. recordabor nominis tui in omni generatione et generatione propterea populi confitebuntur tibi in saeculum et in aeternumThey shall make mention of thy name from generation to generation: therefore shall the nations give thanks to thee for ever, even for ever and ever.
17. I will make thy name to be remembered in all generations: therefore shall the peoples give thee thanks for ever and ever.
I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever:

44:18 Сделаю имя Твое памятным в род и род; посему народы будут славить Тебя во веки и веки.
44:18
μνησθήσονται μιμνησκω remind; remember
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
ἐν εν in
πάσῃ πας all; every
γενεᾷ γενεα generation
καὶ και and; even
γενεᾷ γενεα generation
διὰ δια through; because of
τοῦτο ουτος this; he
λαοὶ λαος populace; population
ἐξομολογήσονταί εξομολογεω concede; confess
σοι σοι you
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
44:18
לֹא־ lō- לֹא not
נָסֹ֣וג nāsˈôḡ סוג turn
אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards)
לִבֵּ֑נוּ libbˈēnû לֵב heart
וַ wa וְ and
תֵּ֥ט ttˌēṭ נטה extend
אֲשֻׁרֵ֗ינוּ ʔᵃšurˈênû אָשׁוּר step
מִנִּ֥י minnˌî מִן from
אָרְחֶֽךָ׃ ʔorḥˈeḵā אֹרַח path
44:18. recordabor nominis tui in omni generatione et generatione propterea populi confitebuntur tibi in saeculum et in aeternum
They shall make mention of thy name from generation to generation: therefore shall the nations give thanks to thee for ever, even for ever and ever.
17. I will make thy name to be remembered in all generations: therefore shall the peoples give thee thanks for ever and ever.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Эту свою песнь, восхваляющую Царя и царицу за их высокие достоинства и содержащую в себе изображения идеала царствования, писатель передает потомству, которое его словами будет славить их между всеми народами.

Таков исторический смысл содержания псалма, но им одним он не исчерпывается. Те черты, которыми автор обрисовывает личность Соломона и характер его царствования, не были осуществлены последним за все время его жизни. В последние годы Соломонова царствования евреи страдали от многих нестроений, как в своей внутренней жизни, так и в сношениях с языческими народами. Преемник Соломона не только не сделался царем всего мира (см. ст. 17:), но даже лишился большей половины своего народа, избравшего себе царем Иеровоама 1-го. В 8: ст. царствование этого царя вызывает вечное установление престола Бога, вечное благоволение Его к Царю и народу, что полностью неприложимо к Соломону, так как последний даже подвергался обличениям от Него. Буквальное понимание текста, где царь прямо называется Богом (каковое уподобление, понимаемое как поэтическое изображение, как гипербола, не могло быть допустимо писателем евреем, благоговеющим пред Иеговою, Которому нет подобия "ни на земле внизу, ни в водах, ни вверху", уже ясно указывает, что к Соломону-человеку оно не могло быть приложимо. Все это дает основание думать, что личность Соломона, начало его царствования и воспеваемый случай из его жизни возвышали мысль автора до изображения такого состояния в жизни человечества, когда его идеал найдет историческое осуществление. Установление на земле полного мира и господства правды непосильно для человека, как существа ограниченного и греховного, это может сделать только Бог. В 7: ст. автор прямо и переносит свою мысль к Нему, поэтому Соломон, изображаемый автором в начале своего царствования, когда он отдался заботам об установлении на земле мира и правды, является только первообразом в своей деятельности будущего состояния мира. Когда же Бог установил или установит на земле описанное в псалме торжество правды? На это ответом служит земное служение Спасителя, Который примирил человека с Богом, установил закон любви и мира в отношении людей между собою. Его царство все более распространяется по всему миру, подчиняя себе все народы, и князьями этого мира сначала были ученики Его, руководившие и устанавливающие законы христианско-церковной жизни, а потом их преемники - епископы и вообще пастыри церкви. Предсказанное здесь писателем псалма распространение этого царства по всей Вселенной находится сейчас в периоде своего осуществления, а полное его завершение наступит со времени страшного суда, когда уже настанет царство истины и правды. Если под Соломоном нужно разуметь Мессию, то под бракосочетанием первого с иноплеменницей - указание на вступление в союз со Христом церкви языческой, которая достигнет такой духовно-нравственной высоты, что первые члены ее (первенствующие христиане) своим поведением и жизнью увлекут за собою множество людей. Это и оправдалось и продолжает оправдываться. Небольшое количество верующих христиан из язычников в эпоху апостолов и после них были "начатком верующих", число которых потом сделалось неизмеримо великим и находится во всех странах мира.

Псалом этот - прообразовательный.