Psalm 45 Study Notes
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Ps 45 title The Lilies was apparently a known tune at the time of composition, similar to “The Deer of the Dawn” in Ps 22. On Maskil, see note at Ps 32 title. On sons of Korah, see note at Ps 42 title. The psalm is further identified as a love song, a description that fits the context of this royal wedding psalm.
45:1-2 It was a common practice in the ancient Near East to compose songs in honor of kings to perpetuate their memory for later generations. Such hyperbolic designations as most handsome and grace flows from your lips are usually a part of these songs.
45:3-5 While truth and justice were common traits that were admired by kings and people in the ancient world, humility was something more specific to Israel. Kings of the ancient world were rarely humble, seeing humility as a sign of weakness. For a servant of the Lord, this was a characteristic that signified a close relationship with him (Pr 15:33; 18:12; Zph 2:3).
45:6 A scepter symbolized royal dominion. Its size and shape varied in different times and cultures, but it was often associated with military power. In some cases it was actually a military weapon. God’s throne is linked with this king because Israel’s king was to function as God’s co-regent over his kingdom (2:6-9; 2Sm 7:14; 19:21; 1Ch 28:6).
45:7 The king of Israel was often referred to as God’s anointed (see note at 20:6). Oil was a symbol of both joy and God’s blessing (see notes at 23:5; 36:8).
45:8 The phrase ivory palaces does not refer to palaces made completely of ivory but to those having their interior and perhaps furniture covered with ivory (1Kg 22:39; Am 3:15; 6:4).
45:9 Gold from Ophir is synonymous with the finest gold (Jb 28:16; Is 13:12). The exact location of Ophir is uncertain.
45:10-11 To forget and then bow down represents a change in loyalty from the bride’s own people and country to the king whom she was marrying.
45:12 Tyre, a major trading center on the Mediterranean Sea, was known for its extravagance and wealth.
45:13-15 Virgins and companions were essentially maids who accompanied the bride (Est 2:9).
45:16-17 The final wish is for a permanent dynasty for this king that would exalt his name (his reputation and fame) beyond that of his ancestors.
selah
| Hebrew pronunciation | [see LAH] |
| CSB translation | selah |
| Uses in Psalms | 71 |
| Uses in the OT | 74 |
| Focus passage | Psalm 46:3,7,11 |
Selah, an expression found in Psalms and Hab 3:3,9,13, remains obscure. Always occurring with “choir director” or mizmor (“psalm”), selah may specify musical or recitation style. It could be a later addition, for the Septuagint translation diapsalma, possibly a new word representing selah and indicating musical pause, appears eighty-one times. Selah might derive from salal (“lift up, exalt”) and call worshipers to lift their eyes to heaven and repeat the psalm, or raise their voices and repeat a refrain. Alternatively, musicians might lift their instruments to perform a musical interlude. An ancient theory suggests that selah, read and pronounced netsah (“forever”), called worshipers to respond with a praise refrain. If from the root sl (“bow, pray”), selah could ask worshipers to bow in prayer. Selah could indicate the sound of the strings if related to a Persian word for song. Selah could abbreviate a phrase signaling a change in voice.