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Psalm 45[a]

For the music director, according to the tune of “Lilies”;[b] by the Korahites, a well-written poem,[c] a love song.

45 My heart is stirred by a beautiful song.[d]
I say, “I have composed this special song[e] for the king;
my tongue is as skilled as the stylus of an experienced scribe.”[f]
You are the most handsome of all men.[g]
You speak in an impressive and fitting manner.[h]
For this reason[i] God grants you continual blessings.[j]
Strap your sword to your thigh, O warrior.[k]
Appear in your majestic splendor.[l]
Appear in your majesty and be victorious.[m]
Ride forth for the sake of what is right,[n]
on behalf of justice.[o]
Then your right hand will accomplish mighty acts.[p]
Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet.[q]
Your throne,[r] O God, is permanent.[s]
The scepter[t] of your kingdom is a scepter of justice.
You love[u] justice and hate evil.[v]
For this reason God, your God,[w] has anointed you[x]
with the oil of joy,[y] elevating you above your companions.[z]
All your garments are perfumed with[aa] myrrh, aloes, and cassia.
From the luxurious palaces[ab] comes the music of stringed instruments that makes you happy.[ac]
Princesses[ad] are among your honored women.[ae]
Your bride[af] stands at your right hand, wearing jewelry made with gold from Ophir.[ag]
10 Listen, O princess.[ah]
Observe and pay attention![ai]
Forget your homeland[aj] and your family.[ak]
11 Then[al] the king will be attracted by[am] your beauty.
After all, he is your master. Submit[an] to him.[ao]
12 Rich people from Tyre
will seek your favor by bringing a gift.[ap]
13 The princess[aq] looks absolutely magnificent,[ar]
decked out in pearls and clothed in a brocade trimmed with gold.[as]
14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you.[at]
15 They are bubbling with joy as they walk in procession
and enter the royal palace.[au]
16 Your[av] sons will carry on[aw] the dynasty of your ancestors;[ax]
you will make them princes throughout the land.
17 I will proclaim your greatness through the coming years,[ay]
then the nations will praise you[az] forever.

Psalm 46[ba]

For the music director, by the Korahites; according to the alamoth style;[bb] a song.

46 God is our strong refuge;[bc]
he is truly our helper in times of trouble.[bd]
For this reason we do not fear[be] when the earth shakes,[bf]
and the mountains tumble into the depths of the sea,[bg]
when its waves[bh] crash[bi] and foam,
and the mountains shake[bj] before the surging sea.[bk] (Selah)
The river’s channels bring joy to the city of God,[bl]
the special, holy dwelling place of[bm] the Most High.[bn]
God lives within it,[bo] it cannot be moved.[bp]
God rescues it[bq] at the break of dawn.[br]
Nations are in uproar, kingdoms are overthrown.[bs]
God[bt] gives a shout,[bu] the earth dissolves.[bv]
The Lord of Heaven’s Armies is on our side.[bw]
The God of Jacob[bx] is our stronghold.[by] (Selah)
Come, Witness the exploits[bz] of the Lord,
who brings devastation to the earth.[ca]
He brings an end to wars throughout the earth.[cb]
He shatters[cc] the bow and breaks[cd] the spear;
he burns[ce] the shields with fire.[cf]
10 He says,[cg] “Stop your striving and recognize[ch] that I am God.
I will be exalted[ci] over[cj] the nations! I will be exalted over[ck] the earth!”
11 The Lord of Heaven’s Armies is on our side![cl]
The God of Jacob[cm] is our stronghold![cn] (Selah)

Psalm 47[co]

For the music director, by the Korahites; a psalm.

47 All you nations, clap your hands.
Shout out to God in celebration.[cp]
For the Lord Most High[cq] is awe-inspiring;[cr]
he is the great king who rules the whole earth![cs]
He subdued nations beneath us[ct]
and countries[cu] under our feet.
He picked out for us a special land[cv]
to be a source of pride for[cw] Jacob,[cx] whom he loves.[cy] (Selah)
God has ascended his throne[cz] amid loud shouts;[da]
the Lord has ascended amid the blaring of ram’s horns.[db]
Sing to God! Sing!
Sing to our king! Sing!
For God is king of the whole earth.
Sing a well-written song.[dc]
God reigns[dd] over the nations.
God sits on his holy throne.
The nobles of the nations assemble,
along with the people of the God of Abraham,[de]
for God has authority over the rulers[df] of the earth.
He is highly exalted.[dg]

Footnotes

  1. Psalm 45:1 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.
  2. Psalm 45:1 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Songs in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).
  3. Psalm 45:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.
  4. Psalm 45:1 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
  5. Psalm 45:1 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.
  6. Psalm 45:1 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.
  7. Psalm 45:2 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of יפ (yod-pe) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.
  8. Psalm 45:2 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
  9. Psalm 45:2 tn Or “this demonstrates.” The construction עַל־כֵּן (ʿal ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
  10. Psalm 45:2 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
  11. Psalm 45:3 tn Or “mighty one.”
  12. Psalm 45:3 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.
  13. Psalm 45:4 tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.
  14. Psalm 45:4 tn Or “for the sake of truth.”
  15. Psalm 45:4 tc The precise meaning of the MT is uncertain. The form עַנְוָה (ʿanvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (ʿanavah vetsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (yaʿan, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (ʿal devar, “because; for the sake of”) in the preceding line.
  16. Psalm 45:4 tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.
  17. Psalm 45:5 tn Heb “your arrows are sharp—peoples beneath you fall—in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.
  18. Psalm 45:6 sn The king’s throne here symbolizes his rule.
  19. Psalm 45:6 tn Or “forever and ever.”sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
  20. Psalm 45:6 sn The king’s scepter symbolizes his royal authority.
  21. Psalm 45:7 sn To love justice means to actively promote it.
  22. Psalm 45:7 sn To hate evil means to actively oppose it.
  23. Psalm 45:7 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”
  24. Psalm 45:7 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
  25. Psalm 45:7 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
  26. Psalm 45:7 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
  27. Psalm 45:8 tn The words “perfumed with” are supplied in the translation for clarification.
  28. Psalm 45:8 tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.
  29. Psalm 45:8 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”
  30. Psalm 45:9 tn Heb “daughters of kings.”
  31. Psalm 45:9 tn Heb “valuable ones.” The form is feminine plural.
  32. Psalm 45:9 tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.
  33. Psalm 45:9 tn Heb “a consort stands at your right hand, gold of Ophir.”sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.
  34. Psalm 45:10 tn Heb “daughter.” The Hebrew noun בַּת (bat, “daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).sn Listen, O princess. The poet now addresses the bride.
  35. Psalm 45:10 tn Heb “see and turn your ear.” The verb רָאָה (raʾah, “see”) is used here of mental observation.
  36. Psalm 45:10 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
  37. Psalm 45:10 tn Heb “and the house of your father.”
  38. Psalm 45:11 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
  39. Psalm 45:11 tn Or “desire.”
  40. Psalm 45:11 tn Or “bow down.”
  41. Psalm 45:11 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.
  42. Psalm 45:12 tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).
  43. Psalm 45:13 tn Heb “[the] daughter of a king.”
  44. Psalm 45:13 tn Heb “[is] completely glorious.”
  45. Psalm 45:13 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (penimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (peniniha, “her pearls”) or to פְּנִינִים (peninim, “pearls”). The mem (מ) prefixed to “settings” is probably dittographic.
  46. Psalm 45:14 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.
  47. Psalm 45:15 tn Heb “they are led with joy and happiness, they enter the house of the king.”
  48. Psalm 45:16 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
  49. Psalm 45:16 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”
  50. Psalm 45:16 tn Heb “in place of your fathers will be your sons.”
  51. Psalm 45:17 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.
  52. Psalm 45:17 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.
  53. Psalm 46:1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
  54. Psalm 46:1 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
  55. Psalm 46:1 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
  56. Psalm 46:1 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (meʾod, “greatly”) has an emphasizing function.
  57. Psalm 46:2 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
  58. Psalm 46:2 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
  59. Psalm 46:2 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
  60. Psalm 46:3 tn Heb “its waters.”
  61. Psalm 46:3 tn Or “roar.”
  62. Psalm 46:3 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
  63. Psalm 46:3 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
  64. Psalm 46:4 tn Heb “A river, its channels cause the city of God to be glad.”sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
  65. Psalm 46:4 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
  66. Psalm 46:4 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  67. Psalm 46:5 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
  68. Psalm 46:5 tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
  69. Psalm 46:5 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
  70. Psalm 46:5 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
  71. Psalm 46:6 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
  72. Psalm 46:6 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
  73. Psalm 46:6 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
  74. Psalm 46:6 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
  75. Psalm 46:7 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
  76. Psalm 46:7 tn That is, Israel, or Judah (see Ps 20:1).
  77. Psalm 46:7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
  78. Psalm 46:8 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
  79. Psalm 46:8 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
  80. Psalm 46:9 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
  81. Psalm 46:9 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
  82. Psalm 46:9 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
  83. Psalm 46:9 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
  84. Psalm 46:9 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
  85. Psalm 46:10 tn The words “he says” are supplied in the translation for clarification.
  86. Psalm 46:10 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
  87. Psalm 46:10 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
  88. Psalm 46:10 tn Or “among.”
  89. Psalm 46:10 tn Or “in.”
  90. Psalm 46:11 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
  91. Psalm 46:11 tn That is, Israel, or Judah (see Ps 20:1).
  92. Psalm 46:11 tn Heb “our elevated place” (see Pss 9:9; 18:2).
  93. Psalm 47:1 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
  94. Psalm 47:1 tn Heb “Shout to God with [the] sound of a ringing cry!”
  95. Psalm 47:2 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.
  96. Psalm 47:2 tn Or “awesome.” The Niphal participle נוֹרָא (noraʾ), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
  97. Psalm 47:2 tn Heb “a great king over all the earth.”
  98. Psalm 47:3 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
  99. Psalm 47:3 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
  100. Psalm 47:4 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
  101. Psalm 47:4 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
  102. Psalm 47:4 tn That is, Israel.
  103. Psalm 47:4 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
  104. Psalm 47:5 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
  105. Psalm 47:5 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.
  106. Psalm 47:5 tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.
  107. Psalm 47:7 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
  108. Psalm 47:8 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.
  109. Psalm 47:9 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (ʿim ʿam, “along with the people”). In this case the MT is haplographic, having dropped one set of עם (ʿayin-mem). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
  110. Psalm 47:9 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
  111. Psalm 47:9 tn The verb עָלָה (ʿalah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.