Psalm 45:10
Parallel Verses
English Standard Version
Hear, O daughter, and consider, and incline your ear: forget your people and your father’s house,

King James Bible
Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

American Standard Version
Hearken, O daughter, and consider, and incline thine ear; Forget also thine own people, and thy father's house:

Douay-Rheims Bible
Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father's house.

English Revised Version
Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

Webster's Bible Translation
Hearken, O daughter, and consider, and incline thy ear; forget also thy own people, and thy father's house;

Psalm 45:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(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 (Psalm 96:6), of which the glory of the Davidic kingship is a reflection (Psalm 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psalm 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 Psalm 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psalm 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psalm 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 (1 Kings 1:33; Zechariah 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 Revelation 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 Psalm 79:9, 2 Samuel 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Micah 1:11 (nakedness - ignominy equals ignominious nakedness), if ענוה equals ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth equals 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 Psalm 68:29, wrongly appeals to Hosea 10:6; Job 39:13, but rightly to Judges 7:8; Judges 8:32 (cf. Deuteronomy 33:4, Deuteronomy 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair equals ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Ezekiel 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 Psalm 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 Psalm 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 (Numbers 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psalm 50:23; Psalm 68:9, Psalm 68:14; Psalm 69:4; Psalm 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 Psalm 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 Psalm 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, Isaiah 9:5, cf. Isaiah 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.

Psalm 45:10 Parallel Commentaries

Treasury of Scripture Knowledge

Hearken

Songs 2:10-13 My beloved spoke, and said to me, Rise up, my love, my fair one, and come away...

Isaiah 55:1-3 Ho, every one that thirsts, come you to the waters, and he that has no money; come you, buy, and eat...

2 Corinthians 6:17,18 Why come out from among them, and be you separate, said the Lord, and touch not the unclean thing; and I will receive you...

2 Corinthians 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit...

forget

Genesis 2:24 Therefore shall a man leave his father and his mother, and shall join to his wife: and they shall be one flesh.

Genesis 12:1 Now the LORD had said to Abram, Get you out of your country, and from your kindred, and from your father's house...

Deuteronomy 21:13 And she shall put the raiment of her captivity from off her, and shall remain in your house...

Deuteronomy 33:9 Who said to his father and to his mother, I have not seen him; neither did he acknowledge his brothers, nor knew his own children...

Matthew 10:37 He that loves father or mother more than me is not worthy of me: and he that loves son or daughter more than me is not worthy of me.

Matthew 19:29 And every one that has forsaken houses, or brothers, or sisters, or father, or mother, or wife, or children...

Luke 14:26 If any man come to me, and hate not his father, and mother, and wife, and children, and brothers, and sisters...

2 Corinthians 5:16 Why from now on know we no man after the flesh: yes, though we have known Christ after the flesh...

Cross References
Deuteronomy 21:13
And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife.

Ruth 1:16
But Ruth said, "Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God.

Ruth 1:17
Where you die I will die, and there will I be buried. May the LORD do so to me and more also if anything but death parts me from you."

Jump to Previous
Attention Consider Daughter Ear Father's Forget Hear Hearken House Incline Longer Mind Open Thought Turn
Jump to Next
Attention Consider Daughter Ear Father's Forget Hear Hearken House Incline Longer Mind Open Thought Turn
Links
Psalm 45:10 NIV
Psalm 45:10 NLT
Psalm 45:10 ESV
Psalm 45:10 NASB
Psalm 45:10 KJV

Psalm 45:10 Bible Apps
Psalm 45:10 Biblia Paralela
Psalm 45:10 Chinese Bible
Psalm 45:10 French Bible
Psalm 45:10 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Psalm 45:9
Top of Page
Top of Page