Salmos 45
Bob Utley · You Can Understand the Bible
Salmos 45
CONTEXTUAL INSIGHTS This Psalm is praising an Israeli probably Solomon at the time of one of his marriages (NASB margin) Ahab and his marriage to Jezebel (Jewish Study Bible, p. 1332) David (Ibn Ezra) Messiah (Ibn Ezra's second choice and the Church Fathers) This Psalm has been viewed by some as Messianic (notice the capitalized PRONOUNS) but only in a typological sense. Historically it fits the hyperbolic royal language of the ANE a marriage of Solomon would have been attended by the people groups his empire controlled SPECIAL TOPIC: TYPOLOGY All Israeli Kings were meant to represent YHWH (cf. 1 Sam. 8:6-7). He is the King of the Universe and they are to lead His people (by example) in His law. The NASB Study Bible (p. 784) assumes the author was a Levitical singer and that as such his song was considered as coming from the temple (i.e., from God Himself). This is how the fluidity of terminology between God and the King is to be explained. The use of musical terms in the superscription implies that later Judaism assumed this was a Levite musical leader. Psalm 45 has a related opening (Ps. 45:1-2) and close (Ps. 45:16-17) an address to the king, Ps. 45:3-9 an address to the bride, Ps. 45:10-15
Salmos 45:1-2
45:1 The author describes himself to his readers (only here in the Psalter) in this verse. his heart (i.e., he himself) overflows (BDB 935, KB 1222, Qal PERFECT; LXX has "erupts") with a good theme (i.e., praise for the King of God's people) he writes to praise the King on his marriage his tongue is the pen of a ready writer (i.e., he was eager to praise the King he was a court poet or scribe, cf. Ezra 7:6) 45:2 He describes the King in poetic imagery. he is fairer (i.e., "more handsome," cf. NRSV, TEV, NJB; this word [BDB 421, KB 421] is rarely used of men; it is in a rare form – Pealal PERFECT) than other men (lit. "the sons of men") his speech is eloquent (TEV) and gracious (cf. Prov. 22:11; Eccl. 10:12); I think Ps. 45:4c is parallel therefore, God has blessed You forever – two thoughts about this be cognizant of ANE hyperbolic, royal language be careful of cause and effect logic (i.e., YHWH blessed him because he acted appropriately). There is a tension in Scripture between God's sovereignty and human free will (see SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE). Obedience is important but call is crucial. He was not King because he deserved it but by family line. this is similar to the poetry of Song of Songs ▣ "forever" See SPECIAL TOPIC: FOREVER ('olam)
Salmos 45:3-5
45:3-5 This strophe is poetic imagery about the King's military victories. Notice he represents YHWH as he fights for the cause of (LXX) "truth" (BDB 54) "meekness" (unusual vowel pointing, BDB 776, cf. Prov. 15:33; 18:12; 22:4; Zeph. 2:3) Notice the three IMPERATIVES and two JUSSIVES which reflect military imagery. gird Your sword on Your thigh" – BDB 291, KB 291, Qal IMPERATIVE, Ps. 45:3, cf. Deut. 1:41; Jdgs. 3:16; 18:11; 1 Sam.17:39; 25:13 ride on victoriously," Ps. 45:4 same as #2 be successful!" – BDB 852, KB 1026, Qal IMPERATIVE "ride" – BDB 938, KB 1230, Qal IMPERATIVE let Your right hand teach," Ps. 45:4 – BDB 434, KB 436, Qal IMPERFECT used in a JUSSIVE sense let the peoples fall under You," Ps. 45:5 – BDB 656, KB 709, Qal IMPERFECT used in a JUSSIVE sense 45:3 "Splendor" (BDB 217 I) and "majesty" (BDB 214) are often associated with God (i.e., Ps. 104:1). Notice how NASB capitalizes the PRONOUNS in Ps. 45:2,3, 4,5,6,7,8,9. But they are also used of the Israeli King (i.e., Ps. 21:5). ▣ NASB, NKJV, NRSV "O Mighty One" "Mighty King" "Warrior" "O hero" "warrior king" "O powerful one" "O most mighty" This ADJECTIVE (BDB 150) basically means "strong," or "mighty." It was used of human warriors – Gen. 10:9; Ps. 78:65; 120:4; 127:4; Eccl. 9:11; Song of Songs 3:7 Messiah – Isa. 9:5 (David as type – Ps. 89:20) YHWH as faithful covenant warrior (i.e., holy war) – Neh. 9:32; Ps. 24:8; Isa. 10:21; Jer. 32:18 In this context it refers to the Davidic King (or another Israeli king) as victorious warrior, empowered by YHWH. 45:4-5 The PRONOUNS are difficult to identify. some refer to God some to the King This same confusion is in Ps. 45:6-7. The problem is that the author is describing the King as a representative of YHWH Himself. It is obvious how early Christian authors (i.e., Heb. 1:8-9) saw this as a Messianic Psalm. For them the Messiah had come and the OT pointed to Him (i.e., Jesus). Notice the theological terms found in this text. truth (BDB 54; see SPECIAL TOPIC: TRUTH) meekness (BDB 776) raighteousness (BDB 841; see SPECIAL TOPIC: RIGHTEOUSNESS 45:4 NASB, NKJV "awesome things" "dread deeds" "great victories" JPSOA, REB "awesome deeds" "marvelously" "reverence" This PARTICIPLE (BDB 431, KB 432, Niphal PARTICIPLE) means "awe-inspiring deeds." God Himself – Deut. 1:19; 7:21; 10:20-21 His deeds – 2 Sam. 7:23; Ps. 145:6 (splitting the Red Sea, Ps. 106:22)
Salmos 45:6-9
45:6-9 Here again is a strophe that addresses both YHWH and His royal representative in a unified way. 45:6 NASB, NKJV, NRSV, LXX, Peshitta "Your throne, O God" NRSV margin "Your throne is a throne of God" "The kingdom that God has given you" "Your throne is from God" JPSOA, RSV "Your divine throne" "God has enthroned you" "Your throne is like God's throne" You can see from the variety of translations that the Hebrew text is uncertain (JPSOA footnote). In a monotheistic (see SPECIAL TOPIC: MONOTHEISM) OT context this cannot be asserting deity to the King, but it is asserting that all the King is and has comes from his relationship to YHWH. The King is YHWH's earthly representative, as was the High Priest (cf. Zechariah 4). YHWH's throne (cf. 1 Chr. 29:23; Lam. 5:19) is forever (cf. Ps. 93:2; see SPECIAL TOPIC: FOREVER (‘olam). The King's throne is for a lifetime. The Messiah is the special coming King (see SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE). This phrase has one connotation in the OT and a fuller one in the NT (i.e., multi-fulfillment prophecy)! 45:7 One wonders if this is royal hyperbole or this Psalm truly addressed a godly King. if it is addressed to Ahab, it is royal hyperbole if Solomon, it was true at first but not later (cf. 1 Kings 11) if David it was true at first and at last but not during his sinning period (i.e., Bathsheba, Uriah) We must always be careful of attributing God's blessing based on human performance. God anointed the King for His own purposes of redemption and revelation (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). One last thought, Ps. 45:7 shows clearly that 45:6 is not attributing deity to an Israeli king. Hebrews 1:8-9 sees it as a Davidic royal typology! ▣ As YHWH loves righteousness (cf. Ps. 11:7; 33:5), so too, should His earthly representative, the Israeli king (i.e., His anointed, cf. Ps. 2:2). 45:8 NASB, NKJV, NRSV, Peshitta "cassia" TEV, NJB, REB ‒omits word‒ (following LXX) This spice (BDB 893 I, KB 1122 I) is mentioned only here in the OT. It may refer to a cinnamon smelling fragrance from dried flowers. 45:9 Does this verse imply that at the current wedding there were already royal daughters other wives/concubines a Queen (rare word, BDB 993, KB 1415, cf. Neh. 2:6). If it comes from an Akkadian root, it could mean "Royal Consort" not the Queen.
Salmos 45:10-12
45:10-12 This is the strophe that implies the marriage was with a foreign lady, which fits David – if Bathsheba was not Jewish Solomon – with his many foreign wives (cf. 1 Kgs. 11:1-8) Ahab – marrying Jezebel, a Tyrian princess (note Ps. 45:12) 45:10 This verse has four IMPERATIVES. listen – BDB 1033, KB 1570, Qal IMPERATIVE give attention (lit. "see") – BDB 906, KB 1157, Qal IMPERATIVE incline your ear – BDB 639, KB 692, Hiphil IMPERATIVE, cf. Prov. 22:17 forget your people – BDB 1013, KB 1489, Qal IMPERATIVE This implies a total break with the previous nation or family. She must have total allegiance to the Israeli king.
Salmos 45:13-15
45:13-15 This refers to the wedding party from the harem ("virgins"). The other wives (besides the Queen) are called "daughters" (cf. Ps. 45:9,10,12,13). This strophe was spiritualized by the Church to refer to herself! This was also done with Song of Songs (Canticles). Be careful of allegory and non-biblical typology. SPECIAL TOPIC: THE ALEXANDRIAN SCHOOL OF BIBLICAL INTERPRETATION SPECIAL TOPIC: TYPOLOGY 45:13 NASB, NKJV, Peshitta "within" "inside" The MT has "within" (פנימה, BDB 819, LXX), but some scholars suppose "pearls" (פנינים, BDB 819, cf. Job. 28:18; Prov. 3:15; 8:11; 31:10; Lam. 4:7). This could refer to the bride's/queen inner chamber (in a room in the harem's quarters, v. 14; NKJV, REB, Peshitta) the king's inner chamber (v. 15, JPSOA, NJB, NRSV) The UBS Text Project gives the MT an "A" rating.
Salmos 45:16-17
45:16-17 The UBS Handbook, p. 429, has a good summary. "The poet concludes by addressing the king, promising him that he will have many sons who will, like his ancestors, also be kings and rule over the whole earth." Psalm 45:17 is a way of asserting that this Psalm will be around for a long time and keep the memory of the king alive.