Psalm 45 – A Master Worth Worshiping

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 06 Dec 2020

Introduction

Application #1: Look Up And Worship The King

    1. Listen,

    2. Observe/pay attention/consider,

    3. Lean your ear in – choosing to listen further,

    4. and Forget your people and your father’s house.

    1. My child, listen to the words of Jesus!
      Are you listening when the Gospel is preached? Do you believe it? Then...

    2. Turn your eyes upon Jesus; look full in His wonderful face” (That’s what we’ve been doing with the first 9 verses of this psalm.)
      Isn’t He awesome! You can’t do any better than Him as your lover.

    3. So, seize the opportunity now to “lean in” and get close to Him!

    4. And Forget who you used to be:
      Your father is no longer the devil; your people are no longer the heathen.

Application #2: Look Inward To Recognize Who You Are In Christ

Application #3: Look Outward and Call Others to Worship Jesus


Psalm 45 Side-by side comparison of versionsA

LXX (Ps.44)

Brenton (LXX)

DRB (Vulgate)

KJV

NAW

Masoretic Txt

1 Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομέν­ωνB· τοῖς υἱοῖς Κορε εἰς σύνεσιν· ᾠδὴ ὑπὲρ τοῦ ἀγαπη­τοῦC. 2 Ἐξηρεύξ­ατοD ἡ καρδία μου λόγον ἀγαθόν, λέγω ἐγὼ τὰ ἔργαE μου τῷ βασιλεῖ, ἡ γλῶσσά μου κάλαμος γραμ­μα­τέως ὀξυγράφουF.

1 For the end, for alternate strains by the sons of Core; for instruction, a Song concerning the beloved. My heart has uttered a good matter: I declare my works to the king: my tongue is the pen of a quick writer.

1 Unto the end, for them that shall be changed, for the sons of Core, for under­standing. A can­ticle for the Be­loved. 2) My heart hath uttered a good word: I speak my works to the king: My tongue is the pen of a scrivener that writeth swiftly.

1 To the chief Musician upon ShoshannimG, for the sons of Korah, Maschil, A Song of lovesH. My heart is inditingI a good matterJ: I speak of the things which I have madeK touching the king: my tongue is the pen of a readyL writer.

1 For the concert­master, on “the Lillies,” A thought­ful one by the sons of Korah, a song of nuptials. My heart has been cogitating on a good thing; I am telling my poetic-works to the king; my tongue is the stylus of a skilled recording-secretary.

(א) לַמְנַצֵּחַ עַל שֹׁשַׁנִּיםM לִבְנֵי קֹרַח מַשְׂכִּילN שִׁיר יְדִידֹתO.
(
ב) רָחַשׁP לִבִּי דָּבָר טוֹב אֹמֵר אָנִי מַעֲשַׂיQ לְמֶלֶךְ לְשׁוֹנִי עֵט סוֹפֵר מָהִיר.

3 ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἐξεχύθη χάρις ἐν χείλεσίν σου· διὰ τοῦτο εὐλόγησέν σε ὁ θεὸς εἰς τὸν αἰῶνα.

2 Thou art more beautiful than the sons of men: grace has been shed forth on thy lips: therefore God has blessed thee for ever.

3) Thou art beautiful above the sons of men: grace is poured abroad in thy lips; therefore hath God blessed thee for ever.

2 Thou art fairerR than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.

2 You are the most handsome of the sons of men. Grace has been poured through your lips, thus God has greatly blessed you forever.

(ג יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשִׂפְתוֹתֶיךָ עַל כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם.

4 περίζωσαι τὴν ῥομφαίαν [σου] ἐπὶ τὸν μηρόν σου, δυνατέ, τῇ ὡραιότητί σου καὶ τῷ κάλλειS σου

3 Gird thy sword upon thy thigh, O Mighty One, in thy comeliness, and in thy beauty;

4) Gird thy sword upon thy thigh, O thou most mighty. 5) With thy come­li­ness and thy beauty

3 Gird thy sword upon thy thigh, O most mighty, [with] thy gloryT and thy majesty.

3 Strap on your sword over {your} thigh, mighty man (it will be your splendor and your majesty),

(ד) חֲגוֹר חַרְבְּךָ עַל יָרֵךְU גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ.

5 καὶ ἔντεινονV καὶ κατευοδοῦ καὶ βασίλευε ἕνεκενW ἀληθείας καὶ πραύ­τητος καὶ δικαιοσύν­ης, καὶ ὁδηγήσει σε θαυμαστῶςX ἡ δεξιά σου.

4 and bend thy bow, and pros­per, and reign, because of truth and meekness and righteous­ness; and thy right hand shall guide thee wonderfully.

set out, proceed prosperously, and reign. Be­cause of truth and meekness and justice: and thy right hand shall conduct thee wonderfully.

4 And in thy majesty ride prosperouslyY because X of truth and meeknessZ and righteous­ness; and thy right hand shall teachAA thee terribleAB things.

4 and parade your majesty on the basis of truth, humility, and righteousness. Then your right hand will show you awesome things!

(ה) וַהֲדָרְךָ צְלַח רְכַב עַל דְּבַר אֱמֶת וְעַנְוָה צֶדֶק וְתוֹרְךָ נוֹרָאוֹת יְמִינֶךָ.

6 τὰ βέλη σου ἠκονημένα, [δυνατέ], -λαοὶ ὑποκάτω σου πεσοῦνται-- ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως.

5 Thy weapons are sharpened, [Mighty One], (the nations shall fall under thee) they are in the heart of the king's enemies.

6) Thy arrows are sharp: under thee shall peopleX fall, into the hearts of the king's enemies.

5 Thine arrows are sharpAC in the heart of the king's enemies; whereby the peopleX fall under thee.

5 Your arrows are sharp. Peoples will fall beneath you in the thick of the king’s enemies.

(ו) חִצֶּיךָ שְׁנוּנִים עַמִּים תַּחְתֶּיךָ יִפְּלוּ בְּלֵב אוֹיְבֵי הַמֶּלֶךְAD.

7 ὁ θρόνος σου, ὁ θεός, [εἰς] τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου.

6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness.

7) Thy throne, O God, is forever and ever: the sceptre of thy kingdom is a sceptre of uprightness.

6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a rightAE sceptre.

6 God, Your throne is for ever and ever; the scepter of your kingdom is a scepter of integrity.

(ז) כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶד שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ.

8 ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσ­εωςAF παρὰ τοὺς μετόχους σου.

7 Thou hast loved righteous­ness, and hated iniquity: there­fore God, thy God, has anointed thee with the oil of gladness beyond thy fellows.

8) Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladnessAG above thy fellowsAH.

7 You loved righteousness and you hated evil, therefore, God – your God - anointed you with oil of gladness beyond your associates.

(ח) אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶןAI שָׂשׂוֹן מֵחֲבֵרֶיךָ.

9 σμύρνα καὶ στακτὴ [καὶAJ] κασία ἀπὸAK τῶν ἱματίων σου ἀπὸ βάρεων ἐλεφαντίνων AL, ἐξ ὧν ηὔφρανάν σε.

8 Myrrh, and stacte, and cassia [are exhaled] from X thy garments, and out of the ivory palaces, 9 with which * have gladdened thee

9) Myrrh and stacte [and] cassia [perfume] X thy garments, from the ivory houses: out of which * have delighted thee

8 All thy garments smell of myrrh, and aloes, and cassia, out of [the] ivory palaces, wherebyAM they have made thee glad.

8 Myrrh, sandal­wood, and cin­namon [per­fume] all your clothes. Stringed instru­ments from ivory structures have made you happy.

(ט מֹר וַאֲהָלוֹת קְצִיעוֹתAN כָּל בִּגְדֹתֶיךָ מִן הֵיכְלֵי שֵׁן מִנִּי שִׂמְּחוּךָ.

10 θυγατέρες βασιλ­έων ἐν τῇ τιμῇ σου· παρ­έστη ἡ βασίλ­ισσαAO ἐκ δεξιῶν σου ἐν [ἱματισμῷ] δια­χρύσῳ περιβεβλημένη [πεποικιλμένη]AP.

* kings' daugh­ters for thine honour: the queen stood by on thy right hand, [clothed] in [vest-ure] wrought with gold, [and arrayed in divers colours.]

10) The daugh­ters of kings * in thy glory. The queen stood on thy right hand, in gilded [clothing]; surrounded [with variety].

9 Kings' daughters were among thy honourableAQ women: upon thy right hand did stand the queenAR in gold of Ophir.

9 Daughters of kings are among your maids-of-honor. The queen has taken her stand at your right hand with gold from Oman.

(י בְּנוֹת מְלָכִים בְּיִקְּרוֹתֶיךָAS נִצְּבָהAT שֵׁגַלAU לִימִינְךָ בְּכֶתֶםAV אוֹפִיר.

11 ἄκουσον, θύγα­τερ, καὶ ἰδὲ καὶ κλῖν­ον τὸ οὖς σου καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου,

10 Hear, O daughter, and see, and incline thine ear; forget also thy people, and thy father's house.

11) Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father's house.

10 Hearken, O daughter, and con­siderAW, and in­cline thine ear; for­get also thine [own] people, and thy father's house;

10 Listen, daughter, and observe, and lean your ear in, and forget your people and your father’s house.

(יא) שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְAX וְשִׁכְחִיAY עַמֵּךְ וּבֵית אָבִיךְ.

12 ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου, ὅτι αὐτός ἐστιν ὁ κύριός σου.13 καὶ προσ­κυνήσουσινAZ αὐτῷ

11 Because the king has desired thy beauty; for he is thy Lord. 12 And... shall adore him

12) And the king shall greatly de­sire thy beau­ty; for he is the Lord thy God, and him they shall adore.

11 So shall the king greatly de­sireBA thy beauty: for he is thy Lord; and wor­shipBB thou him.

11 The king has also yearned for your beauty, so it is he who is your master, and you should bow before him,

(יב) וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ כִּי הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי לוֹ.

θυγατέρες Τύρου ἐν δώροις, τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ.

12 And the daugh­ter of Tyre ... with gifts; the rich of the peo­ple of the land shall suppli­cate thy favour.

13) And the daugh­ter[s] of Tyre with gifts X, yea, all the rich among the peo­ple, shall entreat thy countenance.

12 And the daugh­terBC of Tyre shall be there with a gift; even the rich among the peo­ple shall intreat thy favour.

12 (as does the daughter of Tyre - with an offering). It is your presence that the rich men of the people will request.

(יג) וּבַת צֹר בְּמִנְחָה פָּנַיִךְ יְחַלּוּ עֲשִׁירֵי עָם.

14 πᾶσα ἡ δόξα [αὐτῆς] θυγατρὸς βασιλέως ἔσωθεν ἐν κροσσωτοῖςBD χρυσοῖς περιβεβλη­μένη πεποικιλμένη.

13 All her glory is that of the daugh­ter of the king of Esebon, robed as she is in golden fringed garments,

14) All the glory of the king's daughter is within in golden borders, 15) Clothed

13 The king's daughterBE is all glorious withinBF: her clothingBG is of wroughtBH gold.

13 All glorious is the daughter of the king indoors; her clothing is made from gold fibers.

(יד כָּל כְּבוּדָּהBI בַת מֶלֶךְ פְּנִימָהBJ מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ.

15 ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς, αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι·

14 in embroidered clothing: virgins shall be brought to the king after her: her fellows shall be brought to thee.

round about with varieties. After her shall virgins be brought to the king: her neigh­bours shall be brought to thee.

14 She shall be brought unto the king in raiment of needleworkBK: the virgins her compan­ions that follow her shall be brought unto theeBL.

14 Upon embroid­ered-carpets she will be led to the king, her maidens-in-waiting follow­ing behind her as they are being brought to you.

(טו לִרְקָמוֹתBM תּוּבַל לַמֶּלֶךְ בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָBN מוּבָאוֹת לָךְBO.

16 ἀπενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει, ἀχθήσονταιBP εἰς ναὸν βασιλέως.

15 They shall be brought with gladness and exultation: they shall [be] led into the king's temple.

16) They shall be brought with glad­ness and rejoic­ing: they shall [be] brought into the temple of the king.

15 With gladness and rejoicing shall they be broughtBQ: they shall enter into the king's palace.

15 They will be led in happineses and rejoicing; they will go into the palace of the king.

(טז) תּוּבַלְנָה בִּשְׂמָחֹתBR וָגִיל תְּבֹאֶינָה בְּהֵיכַל מֶלֶךְ.

17 ἀντὶ τῶν πατέρων σου ἐγενήθησάνBS σοι υἱοί· καταστήσ­εις αὐτοὺς ἄρχ­οντας ἐπὶ πᾶσαν τὴν γῆν.

16 Instead of thy fathers children are born to thee: thou shalt make them princes over all the earth.

17) Instead of thy fathers, sons are born to thee: thou shalt make them princes over all the earth.

16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earthBT.

16 Your sons will be successors of your fathers; you will install them as princes throughout all the land.

(יז תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ תְּשִׁיתֵמוֹ לְשָׂרִים בְּכָל הָאָרֶץ.

18 μνησθήσονταιBU τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ· διὰ τοῦτο λαοὶ ἐξομολογή­σονταί σοι εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος.

17 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.

18) They shall remember thy name throughout all generations. Therefore shall people praise thee for ever; yea, for ever and ever.

17 I will make thy name to be rememberedBV in all generations: therefore shall the peopleXBW praiseBX thee for ever and ever.

17 I will cause your name to be remembered always - genera­tion after genera­tion, therefore peoples will respond to you forever and ever.

(יח) אַזְכִּירָה שִׁמְךָ בְּכָל דֹּר וָדֹר עַל כֵּן עַמִּים יְהוֹדֻךָ לְעֹלָם וָעֶד.



1 So Cohen, following Meri and Kimchi, who called the flower a “rose,” but Delitzsch said that it couldn’t have been an instrument (and that there couldn’t have been roses in Palestine at the time), Gerald Wilson opted for “tune” with the NIV, and Delitzsch raised the tantalizing hypothesis that these are additional verses extolling the personal Word of God composed to go with an old tune called “A Lily is the Testimony” that had extolled the written word of God.

2 And only 9 women are described as such: Sarah (Gen. 12:11-14), Rachel (Gen. 29:17), Abigail (1 Sam. 25:3), Tamar (2 Sam. 13:1, 14:27), Abishag (1 Ki. 1:3-4, Song of Solomon), Esther (2:7), the daughters of Job (42:15).

3 Zachariah uses שׁפך, one of the closest synonyms to the יצק root used in this Psalm.

4 תִפְאֶרֶת – which may be related to יפה used in v.2.

5Secondarily, God causes His people to “ride” - Isaiah 58:14 "Then you will indulge yourself over Yahweh, and I will make you ride upon the high places of earth" (NAW)

6 2 Sam. 7:23, Psalm 106:21-22, Isa. 64:3

7Elohim. Jews avoid this by adding “given/from.” Delitzsch noted that while Elohim can be interpreted “judge,” it is nevertheless not unlikely to mean “Yahweh” in this Elohistic part of the Psalter which uses Elohim instead of Yahweh.

8Ps. 51:10, 14; 119:111; Isa. 35:10; 51:3, 11; 61:3; Jer. 25:10; 33:9, 11

9 BDB, Holliday, and Bible dictionaries by both Faucett and Unger described it as a peeled bark, so I don’t know where the NIV Application Commentary got that it was made of dried flowers.

10 In the commentaries I read, India is also a runner-up to Arabia as to this location.

11 Everywhere else the Hebrew word for “inside” occurs, it means the interior of a building.

12 Her beauty is the counterpart to his handsomeness spoken of in v.2, using the same Hebrew root word.

13 Isa. 26:9, Mt. 13:17, Lk. 17:22, Php. 1:23

14Every other imperative of this verb in the OT commands obeisance to Yahweh: 1 Chr. 16:29; Ps. 29:2; 96:9; 97:7; 99:5-9, and every NT imperative to bow directs worship to God (Mt. 4:10, Jn. 4:24, Rev. 14:7, 19:10 & 22:9).

15 And this king, unlike many earthly rulers, does not happen to be beholden to any of the wealthy citizens of His kingdom, for this King is the Lord who created everything that is.

16 Proverbs 14:20 “The poor man is hated even by his own neighbor, But the rich has many friends.” (NKJV)

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the Hebrew text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scrolls containing any part of Psalm 45 are 11QPsd which contains fragments of vs. 6-8, and 4QPsc, which contains fragments of vs. 8-11, highlighted in purple.

BJewish Translators in the early AD centuries tended to translate Shoshannim along the lines of “victory in judgment” Aquila=τω νικοποιω επι τοις κρινοις, Σymmachus=επινικιον ‘υπερ των ανθων (“flower”). Θeodotion=εις το νικος ‘υπερ των κρινων. The LXX translation “alternate strains” was acknowledged by the BHS as a legitimate translation of ששנים, if given a different vowel pointing from the MT.

C The MT is plural, as is Aquila’s translation (προσφιλιας), but LXX, Symmachus, Vulgate, NASB, & NIV read singular.

D cf. Σ=εκινηθη (“has been set in motion”)

E Αq. & Σ. = δικαιωματα (righteousnesses), Θ = ποιηματα (doings)

F Α = σχοινος γραμματεως ταχινου (“has a fast scribe”), Σ = ‘ως γραφειον γραφεως ταχινου (“like a pencil of a fast writer”)

G NIV & ESV = Lillies

H NIV = wedding

I NASB & ESV = overflows with, NIV = is stirred by

J NASB = good theme, NIV = noble theme, ESV = pleasing theme

K NASB, NIV, & ESV = verses

L NIV = skillful

MThis is the 22nd Psalm directed to the concertmaster. The other Psalms related to “Shoshenniym” are Ps. 60 (עַל־שׁוּשַׁן עֵדוּת singular “lilly,” of David), 69 (עַל־שׁוֹשַׁנִּים of David), and 80 (אֶל־שֹׁשַׁנִּים of Asaph, compare with 45‎ עַל־שֹׁשַׁנִּים).

NThis is the third and final Maschil of the Sons of Korah (after 42 & 44). Several other authors also wrote Maschils, including David (Psalms 32, 52-55, & 142), Asaph (Psalms 74 & 78), Heman (Ps. 88) and Ethan (Ps. 89).

OAlthough not spelled the same elsewhere, the same basic word is found in Deu. 33:12; Ps. 60:5; 84:1; 108:6; 127:2; Isa. 5:1; Jer. 11:15; 12:7.

PHapex Legomenon, a verb used nowhere else, but its root can be found in the nouns in Lev. 2:7 & 7:9 translated “pan/griddle/deep-fryer/stewpot”

Q Like the “skilled scribe” Ezra (7:6), not like the “working” of the false “pen” of the “scribes” of Jeremiah’s day (Jer. 8:8).

R NIV = most excellent, ESV = most handsome

S Α=επιδοξοτητι… διαπρεπεια (most praiseworthy… befitting), Σ=επαινον… αξιομα (applause… worth)

T NASB, NIV, and ESV = splendor

U“Your” is not in the MT, although the final coph looks a lot like that pronoun. Nevertheless, the LXX, Symmachus, Syriac and Targums, all insert “your.” No legible DSS of this verse has been discovered for comparison.

V Σ = και εν τω αξιωματι σου προκοπτε… “and in your propriety get underway” is more like the MT.

W Σ = επιβηθι επι λογου “go forth on the basis of...” is more like the MT.

X Α = φωτισει σε επιφοβα…, Σ = ‘υποδειξει σοι φοβερα are more like the MT “show you fearsome things.”

Y NASB, NIV, & ESV = victoriously

Z NIV = humility

AA NIV = display

AB NASB, NIV, ESV = awesome

AC NIV = let [them] pierce… let nations fall

AD DSS has more text at the end of this verse, only the first word of which is legible: אלף “a thousand…”

AE NASB & ESV = of uprightness, NIV = of justice

AF Α = χαρας (joy), Σ=αγλαισμου (rejoicing?)

AG NASB & NIV = joy

AH NIV & ESV = companions

AI Isa. 61:3 is the only other place in the O.T. which mentions “oil of gladness” - in that case upon the ransomed ones. Heb. 1 quotes this verse saying it is addressed to the Son of God. The traditional Greek text of Heb. 1:8 is identical to the LXX here, but all the earliest-known manuscripts (Chester-Beatty Papyrus46, Siniaticus, Vaticanus) add the word “and” in two places change the pronoun at the end of the quote from “your” to “His.” None of this changes the meaning, however.

AJ Some Hebrew manuscripts apparently include this “and,” although it’s not in the MT.

AKAquila reinserted the “all” in the MT which is not in the LXX or in Symmachus. BHS notes that there are some Hebrew manuscripts which don’t have it either.

AL cf. A = ναων οδοντος (synonymous for “ivory palaces/temples”)

AM NASB, NIV, & ESV = strings (playing musical instruments). The ancient Greek versions and Jewish commentators went with the KJV interpretation of a relative pronoun (Α=εξ ‘ων, Σ= ‘οθεν.) BHS, on the other hand, relates it to the minniym harps in Sirach 39:15, and Delitzsch concurred, citing the same instrument in Psalm 150.

AN Hapex legomenon presumably a “peeled” bark like cinnamon.

AO Α = συγκοιτος (bedfellow), Σ & Ε = παλλακη (?)

AP Α, Θ, Ε = Ophir

AQ NASB = noble

AR NIV = the royal bride

ASThis root is mostly used to describe “precious” stones. The only other time it describes persons directly is Lam. 4:2 “precious sons of Zion.” John Calvin suggested “bridesmaids” or “concubines,” the latter of which does not seem appropriate.

AT See 1 Sam 4:20 for the only other Biblical instance of ladies “standing by” – in that case attending a birth.

AU As a verb, this root means “to rape” but the only other noun instance in the OT is Neh. 2:4, referring to the queen of Persia. It seems to be a lesser-used synonym to גּבירה (lady, in the formal sense) and מלכה (feminine form of “king”).

AV This is one of about 3 words for gold in Hebrew, perhaps referring to different carrots of gold. Also found in Job 28:16-19; 31:24; Prov. 25:12; Cant. 5:11; Isa. 13:12; Jer. 2:22; Lam. 4:1; and Dan. 10:5.

AW NASB = give attention

AX “Inclining the ear” is a common phrase in the Psalms to describe active listening (Ps. 17:6; 31:3; 49:5; 71:2; 78:1; 86:1; 88:3; 102:3; 116:2). The DSS transcript of 4QPsalmsc found on downloads.thewaytoyahuweh.com transposes the middle two letters of this word, but אנז is not a known root in Hebrew, so this is presumably a misspelling.

AYNowhere else in scripture does this phrase “forget... people” occur, but alas, it occurs several times with “people” as the subject rather than the object, as people forget God (Ps. 45:11; 59:12; Jer. 2:32; 18:15; 23:27; 50:6).

AZ Aquila, Theodotion, and Symmachus all corrected this verb and subject to singular to match the MT.

BA NIV translates passively “is enthralled by”

BB NASB & ESV = bow, NIV = honor

BC ESV translates figuratively “people,” and applies the verb to the first clause rather than to the second.

BD Α = ποικιλτα (many-colored), Σ = συσφιγτηρων (having stamped patterns)

BE NIV & ESV = princess (unlike v.9 where they translated the plural form as “king’s daughters”)

BF NIV & ESV + her chamber

BG NIV = gown, ESV = robe[s]

BH NASB, NIV, ESV = interwoven with

BIThis word is found in only two other places in the OT: Judges 18:21, where it is translated "goods/valuables/possessions" and Ezekiel 23:41, where it is translated "stately/splendid/elegant." Delitzch noted that the preceeding word col (normally translated “all/every” denotes “nothing but”

BJ Every other instance of this word in the Hebrew OT refers to the interior of a building.

BK NASB & NIV = embroidered, ESV = many-colored

BL ESV omits the last phrase

BM Multicolored, only here and Jdg. 5:30; 1 Chr. 29:2; and Ezek. 16:10, 13, 18; 17:3; 26:16; 27:7, 16, 24

BN Judges 11:37-38 is the only other instance of this word in the feminine, although there are a few more instances in masc.

BO I suspect that the MT misspelled this “you” as feminine instead of masculine.

BP Α & Σ = εισελευσονται is more like the MT “will enter,” but the MT is active, not passive.

BQ NASB = led forth, NIV = led in, ESV = led along

BR The only other plural form of this word is in Psalm 16:11.

BSAq. & Symm. translated the unstated verb in the MT with verbs of being, thus avoiding the implication of “birth” which was added by the LXX.

BT NIV = land

BUAquila, Symmachus, and Theodotian all amended this verb to first person singular to match MT; the Syriac and Targums, however, made it first person plural “we.”

BV NIV = perpetuate your memory through

BW NIV, ESV = nations

BX NASB = give thanks

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