Psalm 45:8
Parallel Verses
English Standard Version
your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad;

King James Bible
All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.

American Standard Version
All thy garments'smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad.

Douay-Rheims Bible
Myrrh and stacte and cassia perfume thy garments, from the ivory houses: out of which

English Revised Version
All thy garments smell of myrrh, and aloes, and cassia; out of ivory palaces stringed instruments have made thee glad.

Webster's Bible Translation
All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, by which they have made thee glad.

Psalm 45:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 45:2-3) The verb רחשׁ, as מרחשׁת shows, signifies originally to bubble up, boil, and is used in the dialects generally of excited motion and lively excitement; it is construed with the accusative after the manner of verbs denoting fulness, like the synonymous נבע, Psalm 119:171 (cf. Talmudic לשׁונך תרחישׁ רננות, let thy tongue overflow with songs of praise). Whatever the heart is full of, with that the mouth overflows; the heart of the poet gushes over with a "good word." דּבר is a matter that finds utterance and is put into the form of words; and טּוב describes it as good with the collateral idea of that which is cheerful, pleasing, and rich in promise (Isaiah 52:7; Zechariah 1:13). The fact that out of the fulness and oppression of his heart so good a word springs forth, arises from the subject in which now his whole powers of mind are absorbed: I am saying or thinking (אני pausal form by Dechמ, in order that the introductory formula may not be mistaken), i.e., my purpose is: מעשׁי למלך, my works or creations (not sing., but plur., just as also מקני in Exodus 17:3; Numbers 20:19, where the connection leads one to expect the plural) shall be dedicated to the king; or even: the thought completely fills me, quite carries me away, that they concern or have reference to the king. In the former case למלך dispenses with the article because it is used after the manner of a proper name (as in Psalm 21:2; Psalm 72:1); in the latter, because the person retires before the office of dignity belonging to it: and this we, in common with Hitzig, prefer on account of the self-conscious and reflecting אמר אני by which it is introduced. He says to himself that it is a king to whom his song refers; and this lofty theme makes his tongue so eloquent and fluent that it is like the style of a γραμματεὺς ὀξύγραφος. Thus it is correctly rendered by the lxx; whereas סופר מהיר as an epithet applied to Ezra (Ezra 7:6) does not denote a rapid writer, but a learned or skilled scribe. Rapidly, like the style of an agile writer, does the tongue of the poet move; and it is obliged to move thus rapidly because of the thoughts and words that flow forth to it out of his heart. The chief thing that inspires him is the beauty of the king. The form יפיפית, which certainly ought to have a passive sense (Aquila κάλλει ἐκαλλίωθης), cannot be explained as formed by reduplication of the first two radicals of the verb יפה (יפי); for there are no examples to be found in support of quinqueliterals thus derived. What seems to favour this derivation is this, that the legitimately formed Pealal יפיפה (cf. the adjective יפהפי equals יפיפי, Jeremiah 46:20) is made passive by a change of vowels in a manner that is altogether peculiar, but still explicable in connection with this verb, which is a twofold weak verb. The meaning is: Thou art beyond compare beautifully fashioned, or endowed with beauty beyond the children of men. The lips are specially singled out from among all the features of beauty in him. Over his lips is poured forth, viz., from above, חן (gracefulness of benevolence), inasmuch as, even without his speaking, the form of his lips and each of their movements awakens love and trust; it is evident, however, that from such lips, full of χάρις, there must proceed also λόγοι τῆς χάριτος (Luke 4:22; Ecclesiastes 10:12). In this beauty of the king and this charm of his lips the psalmist sees a manifestation of the everlasting blessing of God, that is perceptible to the senses. It is not to be rendered: because Elohim hath blessed thee for ever. The assertion that על־כּן is used in some passages for על־כּן אשׁר cannot be proved (vid., on Psalm 42:7). But the meaning of the psalmist is, moreover, not that the king, because he is so fair and has such gracious lips, is blessed of God. If this were the idea, then the noble moral qualities of which the beauty of this king is the transparent form, ought to be more definitely expressed. Thus personally conceived, as it is here, beauty itself is a blessing, not a ground for blessing. The fact of the matter is this, beauty is denoted by על־כן as a reason for the blessing being known or recognised, not as a reason why the king should be blessed. From his outward appearance it is at once manifest that the king is one who is blessed by God, and that blessed for ever. The psalmist could not but know that "grace is deceitful and beauty vain" (Proverbs 31:30), therefore the beauty of this king was in his eyes more than mere earthly beauty; it appears to him in the light of a celestial transfiguration, and for this very reason as an imperishable gift, in which there becomes manifest an unlimited endless blessing.

Psalm 45:8 Parallel Commentaries

Treasury of Scripture Knowledge

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Songs 1:3,13 Because of the smell of your good ointments your name is as ointment poured forth, therefore do the virgins love you...

Songs 3:6 Who is this that comes out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense...

Songs 4:6,13,14 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense...

Songs 5:1,5,13 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey...

Matthew 2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him...

John 19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes...

2 Corinthians 2:14-16 Now thanks be to God, which always causes us to triumph in Christ, and makes manifest the aroma of his knowledge by us in every place...

cassia

Exodus 30:23,24 Take you also to you principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much...

ivory

Psalm 45:15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace.

1 Kings 22:39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built...

Amos 3:15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end...

John 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

whereby

Psalm 16:11 You will show me the path of life: in your presence is fullness of joy; at your right hand there are pleasures for ever more.

Hebrews 12:2 Looking to Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame...

Cross References
John 19:39
Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight.

Numbers 24:6
Like palm groves that stretch afar, like gardens beside a river, like aloes that the LORD has planted, like cedar trees beside the waters.

1 Kings 10:18
The king also made a great ivory throne and overlaid it with the finest gold.

Psalm 150:4
Praise him with tambourine and dance; praise him with strings and pipe!

Proverbs 7:17
I have perfumed my bed with myrrh, aloes, and cinnamon.

Song of Solomon 1:13
My beloved is to me a sachet of myrrh that lies between my breasts.

Song of Solomon 4:14
nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all choice spices--

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