Psalm 45:15
Parallel Verses
English Standard Version
With joy and gladness they are led along as they enter the palace of the king.

King James Bible
With gladness and rejoicing shall they be brought: they shall enter into the king's palace.

American Standard Version
With gladness and rejoicing shall they be led: They shall enter into the king's palace.

Douay-Rheims Bible
They shall be brought with gladness and rejoicing: they shall be brought into the temple of the king.

English Revised Version
With gladness and rejoicing shall they be led: they shall enter into the king's palace.

Webster's Bible Translation
With gladness and rejoicing shall they be brought: they shall enter into the king's palace.

Psalm 45:15 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 45:9-10) The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name "King of kings and Lord of lords," shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Revelation 19:7.). It is this final ga'mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king's garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Isaiah 59:18 (cf. also Isaiah 52:6), as a repetition of the מן: "out of ivory palaces, whence they enchant thee." But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Psalm 22:17; 2 Samuel 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Psalm 150:4); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Revelation 14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.

Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Proverbs 6:26). The form בּיקּרותיך resembles the form ליקּהת, Proverbs 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Genesis 49:17; מקּדשׁ, Exodus 15:17).

(Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Isaiah 42:24, in support of the form of writing. Also in ליקּהת, Proverbs 30:17; ויללת, Jeremiah 25:36; כּיתרון, Ecclesiastes 2:13, the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, cxcix., and Grammatica della Lingua Ebraica, 193.)

Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chaldaean and Persian queens, and, as it seems (cf. on Judges 5:30), a North-Palestinian name, שׁגל,

(Note: Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishāh-zen), but of the second (ćakir-zen, bond-woman).)

instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Romans 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל is the believing Israel conceived of as one person. It is actually kings' daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Isaiah 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.

Psalm 45:15 Parallel Commentaries

Treasury of Scripture Knowledge


Isaiah 35:10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy on their heads...

Isaiah 51:11 Therefore the redeemed of the LORD shall return, and come with singing to Zion; and everlasting joy shall be on their head...

Isaiah 55:12,13 For you shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing...

Isaiah 60:19,20 The sun shall be no more your light by day; neither for brightness shall the moon give light to you...

Isaiah 61:10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he has clothed me with the garments of salvation...

Jude 1:24 Now to him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,

Revelation 7:15-17 Therefore are they before the throne of God, and serve him day and night in his temple...

they shall

Isaiah 56:5 Even to them will I give in my house and within my walls a place and a name better than of sons and of daughters...

John 14:3 And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there you may be also.

Revelation 3:12,21 Him that overcomes will I make a pillar in the temple of my God, and he shall go no more out: and I will write on him the name of my God...

Cross References
Psalm 45:14
In many-colored robes she is led to the king, with her virgin companions following behind her.

Psalm 45:16
In place of your fathers shall be your sons; you will make them princes in all the earth.

Song of Solomon 1:4
Draw me after you; let us run. The king has brought me into his chambers. Others We will exult and rejoice in you; we will extol your love more than wine; rightly do they love you.

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