Harris, Murray J.The translation of "Elohim" in Psalm 45:7-8. http://www.tyndalehouse.com/tynbul/library/ Tyndale Bulletin 35 (1984) 65-89 TynBull_1984_35_03_Harris_ElohimInPs45.pdf THE TRANSLATION OF ELOHIM IN PSALM 45:7-8 By Murray J. Harris Psalm 45 is one of the 42 psalms in the 'Elohist Psalter' (Pss. 42-83), so-called because the term Ö*n!?K predominates as the divine name.1 The psalm belongs to a group of some ten 'royal psalms' in which the king is the central figure.2 It is a wedding-song (epithalamium) that was composed for some unspecified royal marriage3 and that was included within the Psalter probably because it epitomised an ideal king of the Davidic dynasty, the royal Messiah.h 1. For the relevant statistics see M. H. Segal, Έ 1 , Elohim, and Yhwh in the Bible', JQR 46 (1955) 104f. 2. Viz. Pss. 2, 18, 20, 21, 45, 72, 89, 101, 110, 132 (some would add 118 and 144). 3. The identity of the king and queen remains obscure, but some of the more common proposals are Jehoram of Judah and Athaliah of Israel (who was Tyrian [cf. v. 13] on her mother's side; cf. 2 Ki. 8:16), Solomon and the daughter of Pharaoh (cf. 1 Ki. 3:1-3; 11:1-2), or Ahab and Jezebel (see the summary of research in L. Jacquet, Les psaumes et le coeur de l'homme. Vol. 2[Gembloux: Duculot, 1977] 42). Because allusions to Nathan's oracles (2 Sa. 7:8-16) are scattered throughout the poem (e.g. w . 3, 5, 7, 17; cf. Pss. 72, 89, 132), the king in question was probably king of Judah. After a thorough examination of the literary background of the psalm, J. S. M. Mulder concludes that 'Ps. 45 was all but certainly written before the exile under the influence of the court style of the later Neo-Assyrian empire. It originated probably in the seventh century B.C. in the Southern kingdom, with a good chance that Josiah is the king who is celebrated in the psalm' (Studies on Psalm 45 [Oslo: Witsiers, 1972] 158). T. H. Gaster, however, has proposed in light of the common Near Eastern practice of treating a bridal couple as royalty, that the psalm describes a conventional wedding ceremony, with a comparison between the characteristics of a bridegroom and the qualities of a king ('Psalm 45', JBL 74 [1955] 239-251). 4« A messianic interpretation of Ps. 45 does not preclude an original particular historical setting (see W o 9-10, 13-15) involving a royal marriage. On 66 TYNDALE BULLETIN 35 (1984) As for the psalm's setting, M. E. Podechard believes that the poet's thought follows the successive stages of the wedding ceremony, from the bridegroom's procession to the bride's home, to the meeting of the two groups, to the joyful return to the royal palace.5 Some suggest that this nuptial ode may have been sung as the new queen and her attendants entered the royal palace in splendid procession (G. H. A. von Ewald6) or after the marriage ceremony had taken place and the king and queen were seated on thrones in their palace attended by the royal retinue and celebrating their wedding feast (with w . 14-16 referring to an earlier event) (E. Je Rissane7). this question see L. Sabourin, The Psalms. Their Origin and Meaning (New York: Alba, 19702) 161f. R. Tournay sketches the three principal interpreta- tions of the psalm: (i) a purely secular marriage- song, incorporated into the Psalter owing to a messianic adaptation; (ii) a marriage-song for a king of Israel or Judah, regarded as a type of the Messiah; (iii) a directly messianic marriage-song composed in the third or fourth century B.C. ('Les affinités du Ps. XLV avec le Cantique des Cantiques et leur interprétation messianique', in Congress Volume. Bonn 1962 (VT Supplement, 9) [Leiden: Brill, 1963] 173). 5. 'Notes sur les psaumes', RB 32 (1923) 28. 6o Commentary on the Psalms. Vol. 1. (London: Williams & Norgate, 1880) 165. 7. The Book of Psalms. Vol. 1. (Dublin: Browne & Nolan, 1953) 196, 200, 201β Building on a suggestion of Je Ho Eaton (Psalms [London: SCM, 1967] 123; cf. 23, 31f.), M«, D. Goulder sees in Psalm 45 a reflection of the day-long annual ritual surrounding the new marriage of the king on 15th Bui, the first day of an autumnal festival at Dan. The first half of the psalm is an enthronement hymn (w. 3-9), the second half a prothalamium (w. 10-17), the whole poem being sung in the evening (The Psalms of the Sons of Korah [JSOT Supplement Series 20] [Sheffield: Department of Biblical Studies, university of Sheffield, 1982] 121-137). C. 9a).defence of the nation from without. v. symbol of justice. 1982) 221-227. H. the treatment of the psalm's structure in N e H. A. Allen. 10a). 7-10). 'verses 4-6 focus upon the king engaged in a just war. Ridderbos. Or as Lo C. ed.9 Verse 10 represents a climax and a transition. 'Neue Vorschläge zu Text und Deutung des Psalmes X L V . Schedi. 11-1608 There are depicted in w . 4-10 the two pre-eminent characteristics of the king: martial prowess in the defence of truth and right (w. viz. 9o 'Psalm 45:7-8' 226e Podechard aptly observes that this king excels in performing two essential functions of royalty . de Boer) (Leiden: Brill.'Psalm 45:7-8 (6-7) in Old and New Testament Settings' in Christ the Lord. an administration that merits the divine pleasure and prompts the joyful homage of his court ( w . W o 4-10 and w .'The Psalms: style-figures and structure' in Studies on Psalms (OTS XIII. L. 18 forms a valedictory epilogue that indicates the desired outcome of the wedding-song. for the poet's thought has moved from the king himself (v. 4-6) and just administrator ( W O 7-8) to the king's robes (v. to the king's consort (v. Studies in Christology presented to Donald Guthrie (ed. in VT 14 (1964) 310-318. the maintenance of justice within ('Notes' 33)« . and v. 17 a conclusion which foresees that illustrious descendants will come from the marriage uniono The heart of the poem consists of two sections. and in his palace precincts in festive garb with his new consort at his right hand'. a just administra- tion in a dynasty that is destined to endure for ever. Cf. 22-29. Allen expresses it. to the royal musicians (v0 9b) and harem (v. 3 is an introduction that praises the beauty and graciousness of the king. Psalm 45. and especially C. 3) as a mighty warrior (w. perpetual praise of the king among the nations. 4-6). 10b). Mulder. 1963) 69-74. while v.2 is a dedicatory preface in which the psalmist describes his pleasant task. who is then immediately addressed in 8. Rowdon) (Leicester: IVP. Within this structure v.HARRIS: Elohim in Psalm 45 67 With regard to the structure of the psalm. H. verses 7-10 envisage him on his throne wielding his royal sceptre. by P. wielding sword and bow in his right hand. H. If 'the oil of gladness' (v.68 TYNDALE BULLETIN 35 (1984) w . 3. and he himself loved righteousness and eschewed wickedness (v. 383. 12:7. 1886] 142 and n 0 1 ) . Clark. Messianic Prophecy [New York: Scribner's. 8b. indicating that God had anointed the king on his marriage-day with a joy such as no other 10. which is 'an unfolding of the statement in v. 1927) 474 η. I. 7b). Is. it could allude to an earlier consecration with oil at the king's coronation (cf. 1 Sa0 15:17. 'Psalms' 74. *püü will be epexegetic of 1»ü (oil = gladness11). 8c-18). 2 Sa. a strophe whose characteristic theme is the joy of the bridegroom: Ό . 8c) refers to a literal anointing. 1906].has anointed you) in a consecration that brought you gladness'. . 14-16). his royal administration was marked by equity (v. 95:1b. if the expression is metaphorical (as seems more probable. 89:20) or possibly to the preparations for the wedding celebration or for the marriage bed. Cto 1:3. God could be said to have anointed the king with the oil of incomparable exultation (v.c) precisely because the king's dynasty was permanent or eternal (v. 4:10-16). Alternatively *|öü could symbolise consecration so that the phrase would mean '(God. 10b: "the consort stands at your right hand"'. König. In the second principal segment of the psalm (Wo 11-16). The king himself is thus seen (in w . On the other hand. But Co Ao Briggs construes *püü Ί&0 as a vocative that begins the third strophe of the poem ( w .10 the poet exhorts the new bride to give exclusive allegiance to her lordly husband ( w . Thus also E. 8b. 7a). 11.. Die Psalmen (Gütersloh: Bertelsmann. 8c-9a) as embodying 'all precious ointments' and 'delightful odours and plants' (Ά Critical and Exegetical Commentary on the Books of Psalms [with E« G« Briggs] [Edinburgh: T. Ps. 8a). 11-13. comparing Ps. 61:3). oil of joy above thy fellows' (cf. & T. 11-13) and describes the splendid pomp of the bridal train and the consummate joy of the bridal party as they enter the royal palace ( w . 387. Verses 7 and 8 of Psalm 45 are bound together by ID-^y in v. cf.. 3a). 6a. 'wedding-guests'.) rather than your companions. v. 1873) 91f. Bruston suggests that an original rt^D? was read as îliîl* which was then subject to an Elohistic alteration to D*ììÌK. 9:15). (ii) 'in greater measure than other men' (cf. Mt. The Book of Psalms (London: Clarke. T. less probably (iii) '(God. PTR 21 [1923] 236-266).' 12. PTR 18 (1920) 472-475. or. 'The Names of God in the Psalms'. Wellhausen.HARRIS: Elohim in Psalm 45 69 king or friend of the bridegroom had ever experienced.16. Wilson. 7:13. Duhm. Allis ('"Thy throne. 36f. is for ever and ever". 183.. 72:5. Die Psalmen (Leipzig: Mohr. B. your God. 21:4. Vlühü here may mean (i) 'above your fellow-kings' (or. How are the words Ü^fl^K 1K0D to be understood? It should be noted immediately that not a few scholars. 'The Names of God in the Old Testament'. One of the most celebrated cruces interpretum in the OT is found in v. if it is a vocative). (i) C. has anointed you. 1898) 45. On the whole matter of the 'Elohist redaction' of the Psalter. D. P· C e Craigie (Psalms 1-50 [Waco. BDB 582. For the sake of completeness these may be briefly listed. O God. and Podechard. 89:4. before we consider in detail the main ways of understanding the MT. A Study in Higher Critical Method'. daunted by what they consider to be insuperable grammatical or conceptual difficulties in the text as it stands (such as the anarthrous state of &>n^K or its application to a human being. . 1983] 336. The text should therefore be rendered 'Your throne will be eternal1 (cf. 29. 13 Cf. Ps. cf.«'. 2 Sa. 33. This view was subjected to a lengthy critique by 0. PTR 25 (1927) 1-39 (espo 7-10). Moffatt's translation: 'Your throne shall stand for evermore. 7a. Bruston was followed inter alios by J.). 'Notes' 28. have resorted to various conjectural emendations. 13« Du texte primitif des psaumes (Paris: Sandoz & Fischbacher. s.Vo ID)Supports this latter view. cf. see R. Texas: Word. 1899) 129. 29. I (London: Paul. 336f. Vol. in fact.' 15 (iv) D^rt^K could be omitted as a gloss or later addition to the text (GK. 1872] XLVII. and his 1891 volume. with enclitic mem) and vocalising 1K0D as a denominative piel (1KÖ3) from NOD. followed by Craigie. at least five ways of translating the phrase Û^Îl^K 1KÖ3. God has anointed you you'). H. M. 20:28 and Is. § 128d. 1892) 260 §194 II. his earlier edition (1888) 124. T. 'The Syntax and Interpretation of Psalm 45:7' in The Law and the Prophets (ed. de Lagarde's conjecture of -WO for iy\ (cf. I (Garden City. 'most probably'). 70-72. New York: Doubleday. Skilton et al. I. Teubner. 80.. 'Psalm 45' 244. Driver expressed (at least in 1892) a hesitant preference for P. 1891) 182. 3. (referring to de Lagarde. 7 and 8 ('God has blessed you o o. 250. R.. A. Psalms. 1966) 273. 14. but cf. Gaster supplies the verb *p3îl: 'Thy throne hath some god [set firm] to endure for all time!' 16 (vi) Reading Ί^Ί übiy Ö-*ii*K (i. 1974) 340-342. The Origin and Religious Contents of the Psalter (London: Paul. 17« Psalms. H. J. 203.e. A Treatise on the Use of the Tenses in Hebrew (Oxford: Clarendon. 9:6 in support). 15« The Book of Psalms. 16. who cites Pr. Harman. Pr. . 1 7 Confronted by all these conjectures and knowing that the text as it stands may be understood satisfactorily in several different ways and that the ancient versions uniformly construed D>fÙK as a vocative (see below). Psalm 45. a proposal which creates a parallelism between w . see Mulder.) (Nutley: Presbyterian and Reformed Publishing Co». Dahood translates 'The eternal and everlasting God has enthroned you'. Prophetae Chaldaice [Leipzig. M. On this proposal.70 TYNDALE BULLETIN 35 (1984) (ii) S. God has enthroned you . the exegete may be excused for viewing any resort to emendation as an ill-advised counsel of despair. (v) Following earlier suggestions. Vol. Κ. 20:28): 'Your throne Elohim has established for ever '0 1 ** (iii) Τ. 1904) 199. Cheyne proposes ΠΊΓΙ* 1KÜJ: 'Yahwè lifts thee up for ever and ever. There are. I (Gotha: Perthes. If KOD is in fact qualified by two different types of genitive (viz. 21.18 or 'the throne that God has given you' (GNB). Ezk. Commentary on the Psalms (Edinburgh: T. Vriezen.g. 20. 16:27. 1846) 133f. popularised by the RSV. 3:8. literally 'my refuge. if > is not simply an archaic marker of the construct state or a case of dittography. a pronominal suffix kaph denoting possession. Fleischer cited by Driver. 22« See the discussion in GK §128d. This translation. 79:5. 22:18. 33. 1960) 220 η. Num. 'my covenant [made with] Jacob' is not parallel to 'your throne [established by] God'. literally 'my covenant. As for Psalm 71:7 and comparable parallels often adduced. . Thus H. is not without serious difficulties. either Λ^Ί^ has the suffix because the following proper name (unlike D>f»bK) could not be so qualified or the expression is an ellipsis for Spy* η*Ί2 > η * Ί Χ 2 2 What is more. strength'. and an adjectival genitive. Jacob'. Hupfeld-W.'your throne of God' means 'your throne established and protected by God'.HARRIS: Elohim in Psalm 45 71 I« 'Your divine throne' (RSV) On this view 0*îl^K is genitival . in Psalm 71:7. but not Jacob the covenant. Hab. Vol. Proponents of this view 20 frequently cite such parallels as the phrases apy> *π*Ί3. To C. Lv. 131r. 19. 6:3) means 'his 18. 6:3. W. Viz. godly) throne'. Cf. E. the view of H. 25:12. Tenses §§193-194. 1888) 627. Ps. 1. and Τ y *ΟΠΰ. so that *onn TV means 'my refuge . 0>îl^N 'divine'). 23 the two nouns involved are usually related by apposition. God may be said to establish a throne. where D^fl^K is predicative and stands for Û^îl^KD. the D having been omitted by haplography or for the sake of euphony after the final D of 1K0D. Die Psalmen. & T. Hengstenberg. 2 Ki. in Leviticus 26:42. E. A variation of this is 'Your throne is like God (in that it is) for ever and ever'. which is strength (or strong)' f Sometimes the second noun may be classed as an accusative of definition: Ό Π Β (Lv. or 'your God-like (or. 23. 23:17. we have a construction that is probably unparalleled in the OT (see GK §128d)o21 With regard to Leviticus 26:42. L. 2 Sa. Clark. An Outline of Old Testament Theology (Oxford: Blackwell. Nowack. . 'Lord.72 TYNDALE BULLETIN 35 (1984) garment. the second noun can be appropriately translated by an adjective ('my strong refuge'. 'God is the support of your throne'. for the concept of 'God' and the idea of 'throne' (= dynasty) are too dissimilar to permit even a bold metaphor such as is found elsewhere in the Psalter . Furthermore. cf. may 'become a throne of honour to his father's house' (Is. you have been our dwelling-place in all generations' (Ps.9. not 'your throne is from God' or 'your divine throne 1 . 91:2. With regard to the translation 'Your throne is God'. this latter means 'the throne of your God' (cf.27. where Û*îl^K is predicative.25 Here 0>n^K is subject or predicate and the sense is either that God himself is the creator and sustainer of the king's rule or that regal power is securely founded on and supported by the immovable rock of divine authority« Grammatically. 'God is your throne' could not be taken as brachylogy for 'God will establish (*|>3*) your throne'.37. 33:27). divine). And it is unlikely that the notion of 'founded on God1 or 'protected by God' or 'having divine qualities' may be abbreviated to the single word tPirôN. Driver. 90:1. cf. 1:20.'You are my rock and my fortress' (Ps. in (= made of) linen'. And. 2. Cf. however KÖD be interpreted. son of Hilkiah. in these two instances. given the Hebrew word-order. 1 Ki. 2:12.24). Tenses §193. If. Dt. 25. but conceptually they are harsh« An Eliakim. 24. 26:4). if it be argued that Û^n^K 1K0D stands for the more regular VtàK KOD. Ro A» Knox's rendering. it seems unfitting to assert that any human throne. 71:3. 22:23) but God could scarcely 'be a throne' to a king. no valid objection may be raised against these renderings. Is. Cf. 'his linen garment1) this is not because the substantive thus rendered is genitival. 'God is your throne' or fyour throne is God (or. belongs to the category of divine beings ('is God'). 1 Ki. Ewald. 'its walls [were] wood(en)'. Similarly tPïlto 1K0D. 'Le Psaume CX'. The RSV mg makes the supplied KOD indefinite in meaning: 'Your throne is a throne of God'. Syntax. the throne of God'.): 'May thy throne be a throne divine forever' (The Psalms [New York: Ktav.1902) 248 (tentatively) ('Thy throne [is the throne of] God'). Psalmen 474o But M. 6a. 1976) 264f. Tournay. 91). 'its walls. Psalm 45:7-8a would thus affirm that since the king rules in equity and righteousness. 65]). G„ H. 28:5. This represents. T. in expanded form. & T. Kennedy) (Edinburgh: T. 28« Cf. 26« Ao F. lit. Clark. means 'your throne [is the throne of] God. Psalm 45 54-65. 41:22). Buttenwieser prefers to supply an optative (as also in w .e. But the absolute yy could also be used predicatively. In the expression yy *l*P. it will be a kingdom of God. Syntax of the Hebrew Language of the Old Testament (ET by J. 3:28) where Solomon is said to sit 'on the throne of Yahweh'. D. 27o Similarly W. "a wall of wood'.HARRIS: Elohim in Psalm 45 73 3. The construction may be explained as 28 follows. without any copula. 1969] 82.7b) (cf. God'. cf. Vy is used absolutely as part of the subject. 273. Gesenius's Hebrew and Chaldee Lexicon to the Old Testament Scriptures (ET by S. 73-80 (with the qualification that this is 'an unusual construction. 1881) 133. his Psalms 125). N. von Ewald. 'your throne. P. 1963) 434. A. King and Messiah (Lund: Gleerup. The Book of Psalms (Cambridge: CUP. his kingdom will always remain secure. RB 67 (1960) 7f.' This concept of a royal throne being God's throne is paralleled by 1 Chronicles 29:23 (cf. Le Cantique des Cantiques (Paris: Gabalda. Mettinger. Kingship and the Psalms (SBT. 7our throne is God's throne'26 f or 'your throne will be a divine throne'. 1976) 142f. cf. 1846) 50 (who paraphrases 'divine' as 'guarded and made prosperous by God'). lit. 'Affinités' 185-188.27 In this case NOD has been supplied from ΊΚ03 before D^M^K. Gesenius.. wood'. as in the phrase yy 1*m*p (Ezk. 32) (London: SCM. Kirkpatrick. Konig. R. Tournay. without any really reliable parallel in the Old Testament' [p. A. .b. 132f. GK §§141f. Jo H» Eaton. Mulder. 'its walls [were walls of] wood'. Tregelles) (London: Bagster. ('Your throne. Robert and R. with Λ1Ί*ρ supplied from Ί*ΙΓ1*Ρ before yy. i.. 30.. 'contains'. so that the second (and any subsequent) noun denotes the material of which an object is made or a characteristic which an object possesses. 24:2) 'Hamath and Arpad [are] confusion' (Je. there is one significant difference. Although these instances may be considered formally parallel to Psalm 45:7. whereas in v. 11:1) •The barley [was] ear and the flax [was] flower* (Ex. What this rendering in fact presupposes is the ellipsis not simply of KÖD but of KODD ' [is] like the throne o f (see #4 below). 1936] 172). 10:13) 'All your robes [are] myrrh and aloes and cassia' (Ps. the first noun being the subject and the other(s) predicative. Thus the copula ('be') supplied in the literal translations may be paraphrased or better expressed by phrases such as 'consists o f . Cf. 7a. 194.74 TYNDALE BULLETIN 35 (1984) The problem with this translation is less grammatical than conceptual. Between this subject and predicate there may be certain likenesses (such as eternality) but any form of identity is lacking. H. Tenses §§187f. or 'is characterised by'. 7b. In the following texts that are sometimes adduced as parallels to Psalm 45:7 there are (in Hebrew) two or more nouns in juxtaposition without a copula. 9:31) 'Your bars [shall be] iron and bronze' (Dt. In each case there is implied a certain identity between subject and predicate. Herkenne renders v. A literal translation is given to illustrate our point. 7a this way: 'Dein Thron gleicht dem Jahves immer und ewig' (Das Buch der Psalmen [Bonn: Hanstein. 2:15) 'One basket [was] very good figs' (Je. the similar comments in Driver.. . where the repetition would have 29. 'is filled with'. 30 Grammatically there is no objection to finding an ellipsis in v. 33:25) 'The season [is] heavy showers' (Ezr. •The whole earth [was] one language' (Gn. 02ü). where there would have been no ambiguity of meaning without the repetition of the nominative. 49:23) •Its walls [were] wood' (Ezk. 7a but it is remarkable that in v.29 But God is neither the material of which the throne is composed nor a characteristic it possesses. 'is made o f . 41:22). 45:9) 'Our vineyards [are] blossom' (Ct. the subject is actually repeated in the predicate (Μϋ „. 7a 3 2 (to parallel v. R. The Text of the Revised Psalter (London: SPCK.31* given the simple style of the poet. we might have expected (considerations of metre apart) the poet to have written either Û>nî?K KOD 1K0D in v. 18693) 476 n. Driver. G.HARRIS: Elohim in Psalm 45 75 removed any ambiguity. A. 7 b 3 3 (to parallel v. as Τ. 7a meant 'Your throne is the throne of God'.7' in JSS 13 (1968) 58-63 (whose aim is to defend Driver's rendering as a 'possibility'). the idea of the king's sharing the rule of God might have been more directly expressed by 'You sit beside Yahweh on his throne'. represents a fusion of two 31. This point is made by E. D. Johnson. North. Perhaps Ex. M. 1925) 115f. the subject is not repeated. since 'it is still possible that Elohim is a vocative addressed to the king'). 'Gott. . A. ZTK 47 (1950) 186f. ZAW 50 (1932) 30 (tentatively. 1955) 27 n. 32:16 affords the closest parallel to this: Κ1Π 0 > Μ 5 Κ M D » M3ùï\. (reprinted in Gesammelte Studien zum Alten Testament [München: Kaiser. R. Sacral Kingship in Ancient Israel (Cardiff: University of Wales. 4. 32. In any case. 'The Syntactical Problem of Psalm XLV. 34. ex hypothesi).. Peake) (Oxford: Clarendon. Emerton. NEB). C. 7b.). 'The Religious Aspects of Hebrew Kingship'. Volk im Alten Testament'. IlilD^Q Ü3Ü ΊΒΡΏ might have been expected. Winton Thomas. Psalter 182. J. 35. R. Simpson) (Oxford: OUP. 19663] 225f. 1963) 16. if in fact v. Cheyne remarks. Driver. 7a. 33.31 That is. Pusey. Daniel the Prophet (Oxford: Parker. 'Four throne is like God's throne' (G. Or if lillD^Ö 0 » is the subject of v. K. S. in The People and the Book (ed. 'The Modern Study of the Hebrew Language'. R.l. which reflects the conceptual tendency of #3 above. 7b) or Ί Μ ^ Β Ίο*Ο ΌΜ in v. B. Noth. 1926) 124. 35 This rendering. A. König. 'The Psalms in the Light of Babylonian Research' in The Psalmists (ed. Driver was followed by C. D. 'your eyes are doves' means simply 'your eyes are like doves'. Lam.76 TYNDALE BULLETIN 35 (1984) distinct Hebrew idioms. may equally well be between the whiteness of the eyes and the whiteness of doves (cf. Accordingly. he takes to mean '"thy eyes are like doves' eyes" for softness and innocence'. 'Psalm XLV.36 To support this translation appeal has been made to three main texts. Tû DÍ1D i w n (Ct. 'his eyes are like doves'). however. After the preposition D ('like') there may occur an ellipsis of a word or words necessary to the sense. JTS 12 (1961) 52f.7'.7' 61-63 (citation from p. in comparisons Hebrew sometimes omits the preposition D. R. 19) '. A. 37.3 The comparison. 39. My summary of this view is drawn from Emerton. 'bathed in milk'. J. llf. . 'Psalm XLV. Thus IISA!) l*>ttl (Je. v. And the boughs thereof were like the boughs of cedars of God1 (similarly NEB). 10b (the vine 'filled the land') suggests that w . 5:12b. Emerton expands the RV (text) rendering of the verse to illustrate the parallel: 'The mountains were covered with the shadow of it [viz. J. lib. C. which. Emerton. In either case. 12) and its protectiveness (v.7' 60. ^Psalm XLV. Israel as a vine planted in Canaan]. as Emerton puts 36. Offering shade'. 'Just as the boughs of the vine are said to be like cedar trees because they offer shade. in Canticles 1:15 and 4:1. 4:2. In appealing to Psalm 80:11. Secondly. so the king's throne may be compared to God either because he is eternal or because his throne is eternal (cf. together illustrate the remarkable expansiveness of the vine rather than its compass (w. Porter. in light of 5:12a (Û>:n*D 1U*y. 'your teeth are like a flock of shorn ewes')38 or between the eyes and the gentleness and purity of doves themselves. R. 5:11). Driver's translation of Psalm 45:7a simply 'presupposes a natural development of idioms that are well attested in Hebrew'. 'his head is [like] the finest gold'. Emerton. 11a. 50:9) means 'his arrows will be like [those of] a warrior'.39 But we maintain that the immediate context in v. 63). North refers to the expression 0>31* V3*3>/ 'your eyes are doves'. 38. 'Religious Aspects' 30. For example. 30). NAB. RSV mg. A. lib. R.HARRIS: Elohim in Psalm 45 77 it)o HOD (ν.116). as Emerton alleges. 45:7 'an archaic form of comparatio compendiaria which has survived unaltered in an early poem . Broyles of Cambridge. *S*TK 4 or 5 times. 'Your throne. 45. 68:15)'. Macintosh. the purported conflation of the two idioms in Psalm 45:7 lacks any unambiguous parallel in the OT1*2 and therefore remains an unconvincing explanation.7' 52.') but an identification in v. 12a) breadth. A.1*3 5. the omission of D in comparisons) may be separately attested.. RV.1*5 the majority of English translations (AV. so the former is to be supplied in v. where Û>îl!*K is a vocative.k** is found in all the ancient versions. 42. Ila) may indicate height and nto (v. Knox. * We may therefore safely follow the RSV (similarly RV margin) in its rendering of the verse: 'The mountains were covered with its shade. NIV. Driver himself called the construction in Ps. NASB.1*1 But even if il^fnyi ('and its boughs') is nominative. 12b. 44:7-8 in the LXX. 'Throne' 250 n. 7b ('your royal sceptre is . G. a rare relic of a primitive syntax' ('Hebrew Language' 115. and ill il* 3 times (Allis. see Porter. cf. there is more than one possible interpretation of the text: as JB notes (ad loc. tPM^N occurs as a vocative in some 47 other places in the Psalms. It is not impossible that the uniform . 44. and many modern commentators. see the Additional Note below. 41.6). 7a ('your throne is like . As for the Hebrew word-order on this view (nominative-accusative-accusative-nominative). it is a case of ABBA. an ellipsis after D. We conclude that although both the Hebrew idioms referred to (viz.. On Ps.. and just as the latter verb is to be supplied 1 0 in v.). JB. '"the branches were cedars of God" (i. 'Psalm XLV. in Trivium 1 (1966) 182. 40ρ I owe this observation to Dr. 36:6. 43. O God' Such a rendering. the mighty cedars [were covered] with its branches'. It would be somewhat strange to have a simile in v. On Driver's appeal to an 'identical construction' in the Babylonian Creation Epic (4:4. 'The Meaning of 0>Î1^K in Psalm 45:6'. Berkeley).') (cf.e..„. the highest of cedars. Craig C. O King Messiah. The Theology of the Older Testament (Grand Rapids. 'Psalm 45:7' 343-347 ('The eyes of the inspired psalmist were suddenly lifted beyond the contemporary occupant of the Davidic throne to the kingly glory of the messianic ruler'. Scholars who render tPîl^N by Ό God' include Hengstenberg. See S. as does the Targum. de Fraine. S.1*6 we ignore the presence of a series of second person singular pronominal suffixes in the preceding and following verses that can refer only to the king. 49. Only slightly less difficult is the suggestion that tPtôK is an apostrophe to the messianic King. Daniel 473-478. H. 0.12. endures for ever and ever'. J. Levey. 'the King of the world' (v. The targumist understands 1^0 in w . 2.252f. 'Thy throne of glory. for it involves the unlikely supposition that embedded within a poem addressed to the royal couple is a brief messianic prophecy found in v. Vol. 344). 48. as Mulder believes (Psalm 45 48). 71*7 or w . 1974) 109-113. 'Thy Throne' 236-266: W. What is more. 16). O Lord. 18733) 363. Gunkel. to God. J. but it is at least equally possible that all these versions testify to the most natural way of construing Û>îl^K.**β But not all those who regard 0>fl^N as an address to some contemporary king agree that this vocative should be rendered 'O God'. Thus Harman. J. Thus J. 1939) 251. 46. Oesterley. whether they understood the word in reference to the Messiah. Psalms 133-135. a sudden apostrophe to God in v.78 TYNDALE BULLETIN 35 (1984) But to whom does t3*îTî?N refer? If we regard this vocative as an address to God himself. 15). I (London: SPCK. The Psalms. or. Perowne. 7-8.6. The Book of Psalms (London: Bell. E. 8b). Michigan: Zondervan. Allis. surpasses that of ordinary men'. The Messiah: An Aramaic Interpretation (Cincinnati: Hebrew Union College. 7a would be singularly out of place when the next verse speaks of God in the third person (v. . Pusey. 15f. Alternative translations include: testimony of the ancient versions in support of the vocative may reflect 'a messianic re-reading which stresses the transcendence of the King .190. H. 'the Eternal King' (v. 19261*) 189. p. 47.Messiah' (Robert and Tournay. 1962) 262. Payne. B.. Die Psalmen (Gottingen: Vandenhoeck & Ruprecht. Verse 3 contains the one explicit reference to the Messiah: 'Your beauty. Cantique 434). as referring to God. Vols. R. Messianic Prophecy 141 and n. suggests that in the Hebrew term Ü>nbN. 1962) 73. 1966) III. p. cf. Jacquet.HARRIS: Elohim in Psalm 45 79 50 51 52 Ό Ruler'. but see the 1954 edition. I (Neukirchen: Neukirchener Verlag. 231. 226. 19785) 486. Briggs. We shall return to this point below. Ό Divine 53 51 55 One'. 50. citing G. Driver's view that the Aramaic K*îi^K could be used as an ideogram for the Persian bagan ('majesty') (Aramaic Documents of the Fifth Century B.95-98.130. 55.. F. 467. Rissane. Behind this variety of renderings are differing views about the meaning of tPîlÎN* when the term is applied to beings other than the sovereign God. Delitzsch. 1958) 236. 51. Psalmenstudien. 1960) 326. similarly in his Theoloqie der Psalmen (Neukirchen: Neukirchener Verlag. Kidner. J.4 (but cf. Goulder.10. 54. Psaumes. The Psalms (London: SCM. 302. 52. King and Messiah (London: Lutterworth. Bentzen. * or Ό Elohim'.470. Psalms.85f. 'Neue Vorschläge' 314. . Psalms 129. J-JJ (Amsterdam: Schippers. II (London: Hodder. D. Vols. Kraus. 2θ3. p. 35). Macintosh.316. Hirsch. who. Vol. Ό divine one'. H. I (New York: Feldheim. 17. 19142) 170. 211).75. 1936) 466. 1966) II. 'God'). L'aspect religieux de la royauté Israelite (Rome: Pontifical Biblical Institute. Kittel. Ό majesty'. Die Psalmen (Leipzig: Deichert. Israelite Religion (London: SCM.363 ('divine king' translating Gottlicher). Psalmen.38. [Oxford: OUP. II.C.4. Jacob. S. 1957] 85.200 ('"god" in the sense of "magnate". "noble"'). I. 38 (ô Divin'). The Psalms. 1966) 230 (the original has Ό Göttlicher'. R. Schedi. 96 η. Weiser. 'Psalm 45:6' 182f. Le Livre des Psaumes. p. H. 198.490 ( Ό Göttlicher'). J. cf. 282. 1973) 172. A.237 n. apparently. Biblical Commentary on the Psalms. I (Paris: Beauchesne. as in the Aramaic equivalent. Ό god'. Allen. 'Psalms 45:7-8' 225 (but cf. 19022) 84. and The Psalms in Israel's Worship (Oxford: Blackwell. his later Psalms 387: 'Yahweh'). pp. cf. there might have been a confusion of the concepts of divinity and majesty. E. Ringgren. Α. Theology of the Old Testament (New York: Hodder. 175 ('du Göttlicher'). 1954) 25 η. S.. his Psalmenstudien. Psalms 1-72 (London: IVP. 'Û>hi?N· in TDOT. Mowinckel. I.l. Vol. Calés. R. 1955) 40.487. 1962) 360. 1979) 138. 98. 53. III-VI (Amsterdam: Schippers. 11) are anarthrous. Another grammatical objection is this: if iy\ üb\y were a 'direct predicate' ('[is] for ever and ever1). 4.grammatical. I.80 TYNDALE BULLETIN 35 (1984) Perhaps the attempt to defend this traditional interpretation is best made by considering the various objections raised against it. as P. v. ü^iy** as in v. 3 (cf. m . Joüon rightly points out. pp. D*íUK in v. . Such objections fall naturally into four categories . The only case where û>îl^K as a vocative referring to God is articular is Jdg. but. See the passages cited below. we may point out 61 that: (i) this phrase is 56. structural. 18) rather than the simple übiy would have been expected. 58 In reference to supernatural or non-earthly beings or to persons standing in loco dei. 16:28. Hupfeld-Nowack. The four points listed are drawn largely from observations made by Allis. ΊΊϋΑ. D*n^N is a proper name and therefore is determinate in itself and does not take the article (GK §125a. 'Throne' 254-258 and Mulder. especially in poetry and elevated prose it is quite often omitted. It is a fact that the phrase TVl UÏiy is never used elsewhere in the Hebrew Bible as an adverbial accusative of time ( 'for ever and ever') in the predicate of a verbless sentence.57 In reference to the one true God. 61.f). contextual and theological. v.59 So. in Ps. In Ps. In defence of this rendering. Grammaire de l'hçbreu biblique (Rome: Pontifical Biblical Institute. Cf. as a vocative referring to the king. however. 7 cannot be said to require the article. On the grammatical side it is alleged that Û>îl^N as a vocative would 'without doubt' have the article. 627. v. 58.56 Now it is true that since a person addressed is always definite the vocative is generally articular. Psalmen. 59. One might also note that the other two titular vocatives in the psalm (viz. 57. Psalm 45 40-43. 106:1 ùbìyb is a 'direct predicate' ('Yahweh's steadfast love endures for ever'). 1947) §137g. WTlbn becomes titular and is always anarthrous. 'Notes' 33.86f· 60. Podechard. 10:16 iy\ DViy is an 'indirect predicate' ('Yahweh is king for ever and ever'). 42-45. 10:16. is perpetuity and eternity (i. 48:15).. Jenson). Philip P. 2:32. 15:18). it is uncertain. 'Throne' 254f. 52:10. 2 Ch.62 While admitting that a prepositional phrase would have been a more regular construction in a 'direct predicate' (cf. 104:5) and as an adverbial modifier of the predicate in verbless sentences (Ps. 'Rule 3') suggests that if Ίy'ì 0^13? were predicative. The research of F.. whether Andersen's rules apply outside the Pentateuch and to poetic material. See the extensive review of Andersen's book by J. permanent and eternal)'. 63. 89:2. I owe this reference to Mr. O God. and shows that the same phenomenon is observable in Ugaritic and Moabite ('Studies in Biblical Homonyms in the Light of Akkadian'.. 1970. I. 3 and 18. Ps. VT 23 [1973] 446-510) who points out that 'the syntax pattern of poetry is often quite different from that of non-poetic material'. 8:9. (iii) elsewhere in the Psalter bbiy is equivalent to O^iy} (Ps. 62. Held cites examples of the poetic usage in biblical Hebrew of flStt (as well as its synonym Qby) without a preposition where the meaning is 'for ever'. by εύς τον αίωνα. 2 Sa. New York: Abingdon. Hoftijzer ('The Nominal Clause Reconsidered'.6** 'Your throne. and (iv) other temporal adverbs may stand as sole predicates in verbless sentences (Jb.258 (citing GK. .63 It is of interest that the LXX renders aìny in v. 5:19).e. (ii) a substantive used as an adverbial predicate may replace a prepositional phrase (e. Thus Allis. §141b). 61:8. one may fairly claim that the translation of lyi Ù^iy by ' (is) for ever and ever' is quite admissible from a grammatical point of view. 7. Je. But it is also possible that the phrase iy\ D^iy forms an emphatic predicate nominative. as it does üb(1)yb in w . M.3.g. the word-order would probably have been IKÖD D*n!?N lyl DÎnv.. 52:3. however.HARRIS: Elohim in Psalm 45 81 used adverbially in verbal sentences (Ps.38). 64. La. 21:5. Journal of the ANE Society of Columbia University 3 [1970] 50f. 12:15). Andersen on The Hebrew Verbless Clause in the Pentateuch (Nashville. 66:7. 'Psalm 45:7-8' 225. C. and that the personal nouns D^îi^K (v. each beginning with an address (v. 7a) and l^û-JD tv. 66. 3b and 8b. it is said.. and 8b shows. v. This may be shown as follows: Ubiyb V>î\bn i m \l-by ( v . J. 7 (Psalms 126). Mulder has argued that a vocative in v. that the word 0*Π^Ν must have the same referent in v. 7a would destroy the symmetry of the two halves Iw. 7a as it does in w .66 One might also observe that v. 11a and 14a. 11.11-16). 4a and 7a would match the twofold reference to the princess in w . S.46.68 But it does not necessarily follow that there must be an identity of reference in parallel terms. 3b and 18b by the occurrence of (lyi) ubc\)y(b). 67. 8b has "Mfby in common with vv. then. Mulder.43f. God.25. one explanation of the somewhat awkward repetition in v. 4. Psalm 45 43-47. I D ) . by using tPíiiw of the king. 3b and 8b by the use of Û*îl^N. 68. w . the poet would have created an intolerable ambiguity. 3b) lyi ObIV V>t\bK IKOD l v .7a. K. 7a and therefore seeks to 65. A third type of objection is drawn from contextual considerations. If. it would be unnatural to interpret the word differently in v. 7a) VitfK ù^txbK -\r\m p«^y (v.82 TYNDALE BULLETIN 35 (1984) From the standpoint of structure. 6 5 L. 3b. 4-10. 3b and 18b. is that the poet recognises that he has given the term Û*n^K a distinctive meaning in v. it should occasion no surprise that v. In 1888 T. just as v.23. Ί13λ. 8 refers distinctly and solely to Yahweh. Psalm 45 13.67 That there is verbal parallelism between these three lines is incontestable. 18 by his use of the two liturgical expressions Ί will cause your name to be celebrated (1ÖÜ MVDTK) and '(the peoples) will praise you' (γτΐΐΐ*). 7a and 18b are linked structurally. M. viz. 7a applies the language of divinity to the king since the poet does precisely the same thing in v. 11-16 to match a vocatival Û*Î1Î2N in w . The studied parallelism of w . Cheyne had argued that because Û>îl^N in v. Indeed. Allen has issued the rejoinder that while there is no second vocative in w . a double reference to the king in w . 8b) . 7a is not only related to w . but is also connected with w . 14a) may mark the beginning of the second half of their unit. 8b (Vîlt>N D*f»^K) which actually destroys any precise parallelism. 4-10. to begin with. must never forget that Yahweh is his û*îli?N. Certainly it is preferable to find a second. Jacob writes: 'Royal ideology reaches its highest point in this passage. .HARRIS: Elohim in Psalm 45 83 clarify the relation between the king as D>îrôK and Yahweh as tPnî?N: the king himself. Problem 67-90. Mowinckel. 70. Royauté 217-263. 'General Oriental and Specific Israelite Elements in the Israelite Conception of the Sacral Kingdom'. Kraus. and that Old Testament teaching viewed as a whole always clearly asserts the king's subordination to Yahweh' (Theology 237). Schildenberger. however elevated his person or office. would any court poet ever have addressed an earthly monarch as Û*îi^K?69 It should be observed. 340f. R. On conceptions of kingship in the Ancient Near East. Ezk. I. VT 14 (1964) 317 ( ο ^ κ here alludes to divine election). BZ 3 (1959) 37. citing 2 Ki. nn.70 In whatever sense the king was 'divine'. I (London: Darton. I. If the psalm is taken to be directly messianic (thus Allis. Psalmen. that to address the king as O^M^K was not to deify him. Vol. it was not an actual or intrinsic divinity that he possessed. no difficulty is occasioned by the address Ό God'.48). see Bernhardt. de Fraine. but as long as the exegete sees the psalm as a nuptial ode for a particular king and α*ΓΟΚ is taken as vocative. 1961) 112. Similarly J. 263. in The Sacral Kingship (Numen Supplement. Ancient Israel. Craigie. Das Problem der Altorientalischen Königsideologie im Alten Testament (Leiden: Brill.9. 'Neue Vorschläge'. 45:7 E.). This brings us to the fourth and perhaps the major objection to our view.71 69. Schedi. 4) (Leiden: Brill.-H. de Vaux. 1959) 283-293. messianic meaning in the whole psalm (cf. 28:2. a problem remains in the use of tPfiÏN. but doubtless it is entirely right to remember in connection with this text that "one swallow does not make a summer". K. Given the vigorous monotheism of Israelite religion. 491. As surely as Israelites believed that the king was distinct from other men. Psalms. cf. Cf. Concerning Ps. 5:7. they believed he was distinct from D*n^N. 'Throne' 260f. 'Zur Textkritik von Ps 45 (44)·. 71. S. 47. Bernhardt. whether or not the psalm be deemed messianic.) than to restrict the messianic allusion to one or two verses within the psalm (see above. 1961) 304. 72 And as anointed leader of God's chosen people. 99:4). Ancient Israel. 7:14. Psalms 337). 'exuberant promises of immortality' (Royauté 25). 4-5a). 29:14). 259-265.. Ps. See Mettinger. 33:5. 89. 93:2. 7a the effect: righteous judgment leads to eternal rule (cf.. 6-19 in Ps. just as God is (Ps. we must reckon with more than simply the king's divine election and his unique role in standing in loco dei. Exp Τ 62 [1950-51] 42).17. 7 3 as God does (Ps. OàV ('sceptre'. I Ch. 67:4. v. Ps. 132:12. According to A. by the gracious divine will. 10:16. 61:8). 7a). 5b. exercising a delegated yet sovereign authority. see 2 Sa.. along with Ps. 103). Johnson ('Divine Kingship and the Old Testament'. 21f. . 7:13. 16.). 61:7. R. commenting on the relation between w . 7 b ) . 45:7. observes that since the king does on earth what God does in heaven 'one is almost tempted to speak of the king as "the image and likeness of God" on earth' (p. endowed with the Spirit of Yahweh. 74o Hengstenberg (Psalms 133) proposes that v. God's adopted son (2 Sa. Is.84 TYNDALE BULLETIN 35 (1984) Nor was the king regarded as an incarnation of deity. Is. 30. 110:4 among the royal psalms. 2:7. 45:18. 21:5. The king may exceptionally be addressed as 'God' also because.g. Sometimes 'the permanency attributed to the dynasty in the language of court etiquette was freely wished to the king himself (Sabourin. 37f. Ps. as they are to God (e. 'in Israelite thought the king was a potential "extension" of the personality of Yahweh'. 18:51. 99:4. 89:4f0. 89:26f. 20-28 and w . Pr. in the sense that he served as Yahweh's deputy on earth. 7) denotes the king's functions as judge (de Vaux. 8a). King 104. In Psalm 45 'glory and majesty' are ascribed to him (w. 28:7. Yet in accounting for this unique application of the title D^M^K to a king. I. he is a defender and lover of truth and right (w. he was 'Yahweh's anointed'. 9:7. 7b is the cause and v. 73. who. On the permanence and stability of the Davidic (messianic) dynasty. 96:6). 145:13). the king was. 263). 72:5. he exhibits certain divine characteristics. Rather. Is. 7 l f Some weight must also be given to 72. 16:5. so is the dynasty to which the Davidic king belongs (v. just as God's rule is eternal (Ps. he judges with equity (v. De Fraine goes further and finds in Ps. Psalmenstudien. v. 98. 7 remains distinctive in that here 'the royal compliments suddenly blossom into divine honours'. I. although Vîl^N is also used in reference to individual 75.k. Problem 255 n. 1972] 350. 491. Psalmen 189. I [London: Oliphants. Kidner. Psalms 1-72 170. 77. 8b. This is not to endorse the commonly held view (e. A.. The poet's exuberance is tempered. Psalmen 175. J. Clines. A. 336) that originally V ^ N Ϊ1ΊΪΡ stood in v. 2.HARRIS: Elohim in Psalm 45 85 the influence of the exuberant style of an oriental court (cf. Psalmen. 7. A. For a judicious analysis of 'The Psalms and the king'.75 With this said. Similarly Kittel.191. Gunkel. 7:13. 'my heart is bubbling over').g. 6. Anderson. But v. TSFB 71 (1975) 1-6.77 Such an explanation of the expression 'your God' does not rule out the possibility that the poet is also stressing the intimate and unique relationship that exists between the king and Yahweh. see D.76 Yahweh is the king's 'God'. The Book of Psalms. Ill. Bernhardt. 3. cf. Psalm 45 is noteworthy for its superlatives in its description of the qualities and achievements of the king (w. 3-8). 8 ) . 0>Π^Κ is not the only instance of hyperbolic language in the poem (see especially w . 'Religious Aspects' 29. He forestalls misunderstanding by indicating that the king is not tPîl!?N without qualification. Kraus. by his theological propriety. however. On this phenomenon of 'permutation' see GK §131a. North. a godlike ruler who would embody all the ideals described in the psalm. 8 may reflect the poet's awareness of an extraordinary use of o*îl^K in v. the present text being the Elohistic editor's equivalent. 76. so that these 'divine honours' should not be explained simply as verbal extravagance. .6. A king of David's line could be addressed as û*ïi^N because he foreshadowed the coming one who would perfectly realise the dynastic ideal.16) and from which God's ideal vicegerent would come. it should also be emphasized that an occupant of the Davidic throne represented a dynasty with which God had made an eternal covenant (2 Sa. Mowinckel. It has been suggested above that the insertion of Vîl^K after tPH^N in v. 10:34-36) . 8 is a vocative and that Vñ^N is the subject: 'Therefore. . ' tPft^N in its Reputed Meaning of Rulers.who rightly insists that poetic language shows a certain indifference to 'the severe canons of logic and metaphysics' (p. judges (Ps. 42-72) are in the vocative case (Ps.86 TYNDALE BULLETIN 35 (1984) prophets (e. 80. 8:6 [LXX. loyauté 268-270. viz. 79. O God. Ps. As Dahood rightly remarks (Psalms. 1962) in RB 72 (1965) 284-285. McKenzie. For example. . 81 where on occasion it is used of the heavenly beings around Yahweh's throne (Ps. and also Jn. L'expression de la louange divine et de la prière dans la Bible et en Egypte (Le Caire: Institut Francais D'Archeologie Orientale. 'History of Religion in Psalm 82' in Biblical and Near Eastern . there are five cases where U^îl^K stands outside the subject-verb combination: once where the word-order is Q^îl^K-subject-verb (72:1) and four times where the order is verb-subject-U*îl^K (65:2. Barucq. Psaumes. ü!?N. See the discussion of J. cf. Ό Rarely. if ever. Against this category (in which Ex.6. 81. 21:6. (The nearest parallel is Ps. and tentatively by Β. On the contrary. 67:4.g. although 49 of the 164 uses of Û^îl^K in Book II of the Psalter (Pss. 58:2. 'Psalms' 74. Another consideration that may partially explain this unique form of address is the relative fluidity of the term D>M^K in the Hebrew Bible.6. 177). JBL 54 (1935) 139-144. II. 69:30: subject-Û*îl^N-verb).68:25). See de Fraine. RB 78 (1971) 236. metrical considerations rule out the possibility that "pîliN Û*îlî?N is a case of dittography. is that Û*îl^N in v. are sometimes included) see C. 'Dieu ou roi?'. I. 45:7-8 apart). Couroyer. . L. CBQ 10 (1948) 170-181. H. Gordon. Judges'. Jacquet. there is no instance where α*ίιί?Ν stands after the verb and before the subject. your God has 79 anointed you . 82:1. 47 ('δ divin'). This interpretation is espoused by Ridderbos. 138:1).80 such a view would comport with a different word-order. 38 Co Divin'). 273). 'The Appellative Use of El and Elohim'. 78 What is improbable.. αγγέλους]. 8 2 78. 82. and in his review of Α. is the vocative ti>h^K found between the verb and the subject. 17:12). and his later short note. 97:7. VT\bH ΙΠϋΏ WTlbK \5-by (metrical considerations apart). 22:7f. 1 Ki. however. it is not altogether surprising that. sons of the Most High') that we find the spiritual milieu that most closely corresponds to the use of D*n>N in Ps. 83 We conclude that the objections to taking D^h^K as a vocative in Psalm 45:7. in a burst of lyrical enthusiasm but with the appropriate qualification. It is proper to speak of an 'identity' between the king and God (as I. or from general theological considerations. whether they are drawn from grammar.8lf Studies. 7:1. C. and the apparition of Samuel (JL Sa.' . tPM^N. if only exceptionally. Israelites regarded the king as God's viceroy on earth. are by no means insuperable. A. Engnell does in his Studies in Divine Kingship in the Ancient Near East [Oxford. 84. be called 'God'. 82:6 ('You are gods [tPîl^N]. then. Tuttie) (Grand Rapids: Eerdmans. we have proposed that in this verse it is a king of the Davidic dynasty who is addressed as D*îl^K. Psalms 74f. who notes that elsewhere in Israelite psalm poetry the hymn is reserved for Yahweh himself. v. Blackwell. G. Cf. 4. ΊΊ3Α.HARRIS: Elohim in Psalm 45 87 Moses (Ex. 8:19). is not simply readily defensible but remains the most satisfactory solution to the exegetical problems posed by the verse. used of Yahweh himself in Is. 45:7a ('Neue Vorschläge' 316). Is. 7) and applies the title to the ideal king of the future (ΊΊϋΛ ^K. 4:16). 'Mighty God'. Mowinckel. v. 28:13. Psalm 45 is unique not only as the one genuine hymn to the king found in the Psalter but also as an instance where the title D*fl^K is used in direct address to the king. 83. the context of v. Because. 10:21). It is also relevant to note that Isaiah 9:5 combines the two terms used in Psalm 45 to address the king tviz. his legitimated son who exhibited divine qualities. cf. He is not 'one' with God by nature but may become partially 'one' with him in practice and may therefore not inappropriately. the structure of the poem. In addition. 7. The traditional rendering. Essays in Honor of William Sanford LaSor (éd. cf. O God.. is for ever and ever'. a Davidic king should exceptionally be given a title that was in fact not reserved exclusively for Deity. ·. 19672] 175) only in the sense that ideally the king is godlike in his character and conduct. On the other hand. Schedi believes that it is perhaps in Ps. 1978) 129-131. If this is so. 'Your throne. *Tyi ubiy (v.5. 8 reflects a Hebrew idiom with flüö (see GK §117 dd.. (εν) έλαιίψ (cf. 18) are reflected by ευς τον αίωνα (v. Several features of the LXX translation are noteworthy. Neuwirth. I. A Study of Psalm 45 (44) (Rome: Pontificia Universitas Lateranensis. 1964). 8 7 as it does in 85.85 Additional Note: Psalm 44:7-8 in the LXX In general we may characterise the LXX rendering of this psalm as consistently literal.. 3c. 3.391) reads ΊΙΙλ in v.9b) and personal pronouns even when Greek would not normally require them (e. 87.386. 3). 86.8 and 18. King. ελαυον) with εχρυσεν in v. 151:4). 'αίών'. although the normal LXX construction after χρύω would have led us to expect σε . 7). . 1. τον αίδνα κα£ ευς αύωνα του αίωνος (ν. following the LXX 'as required by measure' (p. has anointed you'. όυνατέ* ('your weapons are sharpened. 88:21. is rendered each time by 6ux τούτο in the same position. 3).4. 6. Verse 6a reads τα βέλη σου ήκονημέ*να. see H. Kis'akh elohim.8b.. w . 8 6 Or again. and είς. J. where δυνατέ* has no corresponding ΊΊΛΛ in the M T . o Gott CPs.45. The double accusative (σε . the thrice-repeated p~^y. For instance. 1 8 ) . Ps. o mighty warrior'). your God. 1959).88 TYNDALE BULLETIN 35 (1984) In Psalm 45:8. 7) and ivi ubyb (v.ee). είς τδν αίδνα του aiffivoç (ν. and the slight differences between übiyb (v. TDNT 1. Dein Thron. on the other hand. A. w .g. On these uses of αυών. the translator reproduces the distinctively Hebrew word-order (e.. 200. Unfortunately. standing at the beginning of clauses in w .11). tPîrôN should almost certainly be construed as a nominative: 'Therefore God (tPîl^K). in preparing this paper neither of the following resources was available to me: P. especially in light of the citation of w .10. 386) and assuming that a copyist has omitted the word from the Hebrew text. 7-8 in Hebrews 1:8-9. 383.g.7). 3.. Sasse. Such examples could be multiplied. Untersuchungen zum Gottkonigtum im Alten Orient und im AT (dissertation in the University of Graz.. But Briggs (Psalms. 2. X. 90. II. In Ps. as is usual in Attic Greek). Field.HARRIS: Elohim in Psalm 45 89 v. C. 7 to a statement about God in v. 162). Laut. L.und Wortlehre [Göttingen: Vandenhoeck & Ruprecht. 45:7 Symmachus and Theodotion have δ θεός. although θεέ is sometimes found. 7b) . 8 (as in v.. and from σου as referring to God in v. ράβδος in v. Caloz. 1907] 34). 8b 6 θεός is nominative. I have greatly benefited from comments on parts of this paper kindly given by Dr. 3. As in the MT. 89. To render δ θρόνος σου ό θεός by 'Your throne is God' is implausible in light of the articular θεός: an anarthrous θεός would have been expected in the predicate (cf. No more probable is the translation 'God is your throne'. 8. not vocative: 'Therefore God (δ θεός). Septuaginta Societatis Scientiarum Gottingen- sis. even in the literary books (see R. given the word-order and the ambiguity of subject if the two articular nouns θρόνος and θεός were both nominative. Rahlfs. McGregor. 1875]. P. [Oxford: Clarendon. Gordon. 6 ) . In the LXX the vocative of θεός is generally δ θεός (not θεός.ο θεός) suggests that in v. 1978) 141-143. See A. La R and Augustine read sagittae tuae acutae potentis- simae but La G has (correctly) potentissime. òuòt τούτο . has anointed you'. 4a. 5. for a sudden apostrophe of this sort would involve an awkward transition from an address to God in v. 8b and 3c (viz. Helbing. M. it is extremely unlikely that God (not the king) is addressed in v. 1931) 38. C. Étude sur la LXX Origénienne du Psautier (Göttingen: Vandenhoeck & Ruprecht. This dual address to the king as a 'mighty warrior' or 'hero' in w . In v. Psalmi cum Odis (Göttingen: Vandenhoeck & Ruprecht. R. and Aquila θεε (F. 7. . Origenis Hexaplorum quae supersunt .verb . Grammatik der Septuaginta. 90 88. 7b the anarthrous state of ράβδος εύθιίτητος shows ή ράβδος της βασυλευας σου to be the subject. 7 to σου as referring to the king in v.. Dr. 4 and 6 of the LXX heightens the probability that in the next verse δ θεός is also a vocative. your God. J.σε . 4. Broyles and Dr. The exact parallelism of w . so in the LXX. About ATLAS: The ATLA Serials (ATLAS®) collection contains electronic versions of previously published religion and theology journals reproduced with permission. you may print. the author of the article may maintain the copyright in the article. However. please refer to the copyright information in the journal. . The ATLAS collection is owned and managed by the American Theological Library Association (ATLA) and received initial funding from Lilly Endowment Inc. or send articles for individual use according to fair use as defined by U. reproduction. and international copyright law and as otherwise authorized under your respective ATLAS subscriber agreement. for certain articles. download. 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