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Selected Verse: Psalms 45:10 - Strong Concordance

Verse	Translation	Text
Ps 45:10	Strong Concordance	Hearken [08085], O daughter [01323], and consider [07200], and incline [05186] thine ear [0241]; forget [07911] also thine own people [05971], and thy father's [01] house [01004];
	King James	Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Gen 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in Gen 3:16; Gen 18:12; Eph 5:22; Pe1 3:5-6, and the relation of the Church to Christ (Eph 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Gen 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in Gen 3:16; Gen 18:12; Eph 5:22; Pe1 3:5-6, and the relation of the Church to Christ (Eph 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.

Notes on the Bible, by Albert Barnes, [1834]
Hearken, O daughter, and consider - This is probably to be understood as the language of the psalmist, in vision, as uttering counsel and advice which would be appropriate to the new condition of the bride. Some have understood it as the language of the father of the bride, uttering appropriate counsel to his daughter on entering upon her new relationship; exhorting her to affection and obedience in that relationship; charging her to feel that she is his, that she is to go with him, that she is to identify herself with his interests, and to "forget," - that is, not improperly to long for her own people and her father's house. All this would be good advice for a father to give to his daughter in such circumstances; but the most natural interpretation is to regard the language here as that of the psalmist, or as inspired wisdom, in regard to the proper feeling in entering on such a relation. If this be the meaning, the word "daughter" may be used as a term of affection or kindness, as the word "son" often is, to denote one who is a disciple or learner. The "thought" suggested here is, that counsel or advice in regard to the manner in which she should demean herself to secure the continual confidence of her husband, may be very properly given to a newly-married bride. The counsel here suggested, considered with reference only to that relation, would be eminently wise. And incline thine ear - Attend to what is now said. The address is repeated - "Hearken;" "consider;" "incline thine ear;" as if the matter were of great importance. On the phrase "incline thine ear," see the notes at Psa 31:2; compare Psa 78:1. Forget also thine own people - This is said on the supposition that the bride was a foreign princess. As such, it is to be supposed that she had been trained under other customs, under other forms of religion, and with reference to other interests than those which would now pertain to her. The counsel is, that she must now forget all these, and identify herself with her husband, and with his interests. The word "forget" cannot denote absolute forgetfulness, or that she was to cast off all affection for those who had trained her up; but the meaning is, that she was not to pine after them; that she was not to be dissatisfied with her new home and her new relations; that she was not to carry the institutions of her native country with her; that she was not to make use of her new position to promote the ends of her native country if they were adverse to, or hostile to, the interests of her husband and his country. As applied to a bride now, the advice would mean that she is not to pine for her old home; that she is not to make complaining and unfavorable comparison between that and her new home; that she is not to divert her husband from his plans, and the proper pursuits of his life, by endeavoring to induce him to forsake his friends, and to abandon his position, in order that she may be restored to the society of her earlier friends; that she is not to introduce habits, customs, amusements, modes of living into her husband's arrangements, derived from her former habits and modes of life, which would interfere with what is the proper economy of his house, and which would inconsistent with his principles, and with his means of living. When she marries, she should make up her mind, while she cherishes a proper regard for her old friends, and a proper memory of her past life, to identify her interests with his; to go where he goes; to live as he lives; and to die, if such be the will of God, where he dies, and to be buried by his side. As applied to the Church - the bride of the Lamb - the idea here is that which we find so often enforced in the New Testament, that they who become the followers of the Saviour must be willing to forsake all for him, and to identify themselves with him and his cause. See the notes at Mat 10:37; notes at Luk 14:26. We are to forsake the world, and devote ourselves to him; we are to break away from all worldly attachments, and to consecrate all to him; we are to bid adieu to worldly companions as our chosen friends, and make the friends of Christ our friends: we are not to pine after the world, to seek to return to it, to pant for its pleasures; we are not to take advantage of our position in the church to promote the objects which we had pursued before we entered it; we are not to introduce the customs, the habits, the plans which we before pursued, "into" the church. We are in all things to become identified with him to whom we have become "espoused" Co2 11:2; we are to live with him; to go with him; to die with him; to be his forever. And thy father's house - The home of thy childhood; the house where thy father dwells. The strongest earthly ties are to be made subservient to a higher and stronger tie, if we would become true followers of the Saviour. See Luk 9:59-62.

Notes on the Bible, by Albert Barnes, [1834]

Hearken, O daughter, and consider - This is probably to be understood as the language of the psalmist, in vision, as uttering counsel and advice which would be appropriate to the new condition of the bride. Some have understood it as the language of the father of the bride, uttering appropriate counsel to his daughter on entering upon her new relationship; exhorting her to affection and obedience in that relationship; charging her to feel that she is his, that she is to go with him, that she is to identify herself with his interests, and to "forget," - that is, not improperly to long for her own people and her father's house. All this would be good advice for a father to give to his daughter in such circumstances; but the most natural interpretation is to regard the language here as that of the psalmist, or as inspired wisdom, in regard to the proper feeling in entering on such a relation. If this be the meaning, the word "daughter" may be used as a term of affection or kindness, as the word "son" often is, to denote one who is a disciple or learner. The "thought" suggested here is, that counsel or advice in regard to the manner in which she should demean herself to secure the continual confidence of her husband, may be very properly given to a newly-married bride. The counsel here suggested, considered with reference only to that relation, would be eminently wise.

And incline thine ear - Attend to what is now said. The address is repeated - "Hearken;" "consider;" "incline thine ear;" as if the matter were of great importance. On the phrase "incline thine ear," see the notes at Psa 31:2; compare Psa 78:1.

Forget also thine own people - This is said on the supposition that the bride was a foreign princess. As such, it is to be supposed that she had been trained under other customs, under other forms of religion, and with reference to other interests than those which would now pertain to her. The counsel is, that she must now forget all these, and identify herself with her husband, and with his interests. The word "forget" cannot denote absolute forgetfulness, or that she was to cast off all affection for those who had trained her up; but the meaning is, that she was not to pine after them; that she was not to be dissatisfied with her new home and her new relations; that she was not to carry the institutions of her native country with her; that she was not to make use of her new position to promote the ends of her native country if they were adverse to, or hostile to, the interests of her husband and his country.

As applied to a bride now, the advice would mean that she is not to pine for her old home; that she is not to make complaining and unfavorable comparison between that and her new home; that she is not to divert her husband from his plans, and the proper pursuits of his life, by endeavoring to induce him to forsake his friends, and to abandon his position, in order that she may be restored to the society of her earlier friends; that she is not to introduce habits, customs, amusements, modes of living into her husband's arrangements, derived from her former habits and modes of life, which would interfere with what is the proper economy of his house, and which would inconsistent with his principles, and with his means of living. When she marries, she should make up her mind, while she cherishes a proper regard for her old friends, and a proper memory of her past life, to identify her interests with his; to go where he goes; to live as he lives; and to die, if such be the will of God, where he dies, and to be buried by his side.

As applied to the Church - the bride of the Lamb - the idea here is that which we find so often enforced in the New Testament, that they who become the followers of the Saviour must be willing to forsake all for him, and to identify themselves with him and his cause. See the notes at Mat 10:37; notes at Luk 14:26. We are to forsake the world, and devote ourselves to him; we are to break away from all worldly attachments, and to consecrate all to him; we are to bid adieu to worldly companions as our chosen friends, and make the friends of Christ our friends: we are not to pine after the world, to seek to return to it, to pant for its pleasures; we are not to take advantage of our position in the church to promote the objects which we had pursued before we entered it; we are not to introduce the customs, the habits, the plans which we before pursued, "into" the church. We are in all things to become identified with him to whom we have become "espoused" Co2 11:2; we are to live with him; to go with him; to die with him; to be his forever.

And thy father's house - The home of thy childhood; the house where thy father dwells. The strongest earthly ties are to be made subservient to a higher and stronger tie, if we would become true followers of the Saviour. See Luk 9:59-62.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 45:11-13) The poet next turns to address the one bride of the king, who is now honoured far above the kings' daughters. With שׁמעי he implores for himself a hearing; by ראי yb ;gni he directs her eye towards the new relationship into which she is just entering; by הטּי אזנך he bespeaks her attention to the exhortation that follows; by בּת he puts himself in a position in relation to her similar to that which the teacher and preacher occupies who addresses the bridal pair at the altar. She is to forget her people and her father's house, to sever her natural, inherited, and customary relationships of life, both as regards outward form and inward affections; and should the king desire her beauty, to which he has a right, - for he, as being her husband (Pe1 3:6), and more especially as being king, is her lord, - she is to show towards him her profoundest, reverent devotion. ויתאו is a hypothetical protasis according to Ges. 128, 2, c. The reward of this willing submission is the universal homage of the nations. It cannot be denied on the ground of syntax that וּבת־צר admits of being rendered "and O daughter of Tyre" (Hitzig), - a rendering which would also give additional support to our historical interpretation of the Psalm, - although, apart from the one insecure passage, Jer 20:12 (Ew. 340, c), there is no instance to be found in which a vocative with ו occurs (Pro 8:5; Joe 2:23; Isa 44:21), when another vocative has not already preceded it. But to what purpose would be, in this particular instance, this apostrophe with the words בּת־צר, from which it looks as though she were indebted to her ancestral house, and not to the king whose own she is become, for the acts of homage which are prospectively set before her? Such, however, is not the case; "daughter of Tyre" is a subject-notion, which can all the more readily be followed by the predicate in the plural, since it stands first almost like a nomin. absol. The daughter, i.e., the population of Tyre - approaching with presents shall they court (lit., stroke) thy face, i.e., meeting thee bringing love, they shall seek to propitiate thy love towards themselves. (פּני) חלּה corresponds to the Latin mulcere in the sense of delenire; for חלה, Arab. ḥlâ (root חל, whence חלל, Arab. ḥll, solvit, laxavit), means properly to be soft and tender, of taste to be sweet (in another direction: to be lax, weak, sick); the Piel consequently means to soften, conciliate, to make gentle that which is austere. Tyre, however, is named only by way of example; עשׁירי עם is not an apposition, but a continuation of the subject: not only Tyre, but in general those who are the richest among each separate people or nation. Just as אביוני אדם (Isa 29:19) are the poorest of mankind, so עשׁירי עם are the richest among the peoples of the earth. As regards the meaning which the congregation or church has to assign to the whole passage, the correct paraphrase of the words "and forget thy people" is to be found even in the Targum: "Forget the evil deeds of the ungodly among thy people, and the house of the idols which thou hast served in the house of thy father." It is not indeed the hardened mass of Israel which enters into such a loving relationship to God and to His Christ, but, as prophecy from Deut. 32 onward declares, a remnant thoroughly purged by desolating and sifting judgments and rescued, which, in order to belong wholly to Christ, and to become the holy seed of a better future (Isa 6:13), must cut asunder all bonds of connection with the stiff-neckedly unbelieving people and paternal house, and in like manner to Abram secede from them. This church of the future is fair; for she is expiated (Deu 32:43), washed (Isa 4:4), and adorned (Isa 61:3) by her God. And if she does homage to Him, without looking back, He not only remains her own, but in Him everything that is glorious belonging to the world also becomes her own. Highly honoured by the King of kings, she is the queen among the daughters of kings, to whom Tyre and the richest among peoples of every order are zealous to express their loving and joyful recognition. Very similar language to that used here of the favoured church of the Messiah is used in Psa 72:10. of the Messiah Himself.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 45:11-13) The poet next turns to address the one bride of the king, who is now honoured far above the kings' daughters. With שׁמעי he implores for himself a hearing; by ראי yb ;gni he directs her eye towards the new relationship into which she is just entering; by הטּי אזנך he bespeaks her attention to the exhortation that follows; by בּת he puts himself in a position in relation to her similar to that which the teacher and preacher occupies who addresses the bridal pair at the altar. She is to forget her people and her father's house, to sever her natural, inherited, and customary relationships of life, both as regards outward form and inward affections; and should the king desire her beauty, to which he has a right, - for he, as being her husband (Pe1 3:6), and more especially as being king, is her lord, - she is to show towards him her profoundest, reverent devotion. ויתאו is a hypothetical protasis according to Ges. 128, 2, c. The reward of this willing submission is the universal homage of the nations. It cannot be denied on the ground of syntax that וּבת־צר admits of being rendered "and O daughter of Tyre" (Hitzig), - a rendering which would also give additional support to our historical interpretation of the Psalm, - although, apart from the one insecure passage, Jer 20:12 (Ew. 340, c), there is no instance to be found in which a vocative with ו occurs (Pro 8:5; Joe 2:23; Isa 44:21), when another vocative has not already preceded it. But to what purpose would be, in this particular instance, this apostrophe with the words בּת־צר, from which it looks as though she were indebted to her ancestral house, and not to the king whose own she is become, for the acts of homage which are prospectively set before her? Such, however, is not the case; "daughter of Tyre" is a subject-notion, which can all the more readily be followed by the predicate in the plural, since it stands first almost like a nomin. absol. The daughter, i.e., the population of Tyre - approaching with presents shall they court (lit., stroke) thy face, i.e., meeting thee bringing love, they shall seek to propitiate thy love towards themselves. (פּני) חלּה corresponds to the Latin mulcere in the sense of delenire; for חלה, Arab. ḥlâ (root חל, whence חלל, Arab. ḥll, solvit, laxavit), means properly to be soft and tender, of taste to be sweet (in another direction: to be lax, weak, sick); the Piel consequently means to soften, conciliate, to make gentle that which is austere. Tyre, however, is named only by way of example; עשׁירי עם is not an apposition, but a continuation of the subject: not only Tyre, but in general those who are the richest among each separate people or nation. Just as אביוני אדם (Isa 29:19) are the poorest of mankind, so עשׁירי עם are the richest among the peoples of the earth.

As regards the meaning which the congregation or church has to assign to the whole passage, the correct paraphrase of the words "and forget thy people" is to be found even in the Targum: "Forget the evil deeds of the ungodly among thy people, and the house of the idols which thou hast served in the house of thy father." It is not indeed the hardened mass of Israel which enters into such a loving relationship to God and to His Christ, but, as prophecy from Deut. 32 onward declares, a remnant thoroughly purged by desolating and sifting judgments and rescued, which, in order to belong wholly to Christ, and to become the holy seed of a better future (Isa 6:13), must cut asunder all bonds of connection with the stiff-neckedly unbelieving people and paternal house, and in like manner to Abram secede from them. This church of the future is fair; for she is expiated (Deu 32:43), washed (Isa 4:4), and adorned (Isa 61:3) by her God. And if she does homage to Him, without looking back, He not only remains her own, but in Him everything that is glorious belonging to the world also becomes her own. Highly honoured by the King of kings, she is the queen among the daughters of kings, to whom Tyre and the richest among peoples of every order are zealous to express their loving and joyful recognition. Very similar language to that used here of the favoured church of the Messiah is used in Psa 72:10. of the Messiah Himself.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Hearken - The prophet having hitherto spoken to the bridegroom, now addresseth his speech to the bride. O daughter - He speaks like an elder person, and as her spiritual father and counsellor. Incline - He uses several words, signifying the same thing, to shew his vehement desire of her good. Forget - Comparatively.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Hearken. O daughter, and consider - This is the beginning of the address by the companions of the bride to their mistress; after having, in the preceding verses, addressed the bridegroom; or, rather, given a description of his person, qualities, and magnificence. Suppose the daughter of Pharaoh to be intended, the words import: Thou art now become the spouse of the most magnificent monarch in the universe. To thee he must be all in all. Forget therefore thy own people - the Egyptians, and take the Israelites in their place. Forget also thy father's house; thou art now united to a new family. So shall the king - Solomon, greatly desire thy beauty - thou wilt be, in all respects, pleasing to him. And it is right thou shouldst act so; for he is now become thy lord - thy supreme governor. And worship thou him - submit thyself reverently and affectionately to all his commands. Taken in reference to Christ and the Gospel, this is an address to the Gentiles to forsake their idolatrous customs and connexions, to embrace Christ and his Gospel in the spirit of reverence and obedience, with the promise that, if beautified with the graces of his Spirit, Christ will delight in them, and take them for his peculiar people; which has been done.

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²⁴ Therefore [235] as [5618] the church [1577] is subject [5293] unto Christ [5547], so [3779] [2532] let the wives [1135] be to their own [2398] husbands [435] in [1722] every thing [3956].

⁵ For [1063] after this manner [3779] in the old time [4218] the holy [40] women [1135] also [2532], who [3588] trusted [1679] in [1909] God [2316], adorned [2885] themselves [1438], being in subjection [5293] unto their own [2398] husbands [435]:
⁶ Even as [5613] Sara [4564] obeyed [5219] Abraham [11], calling [2564] him [846] lord [2962]: whose [3739] daughters [5043] ye are [1096], as long as ye do well [15], and [2532] are [5399] not [3361] afraid [5399] with any [3367] amazement [4423].

²² Wives [1135], submit yourselves [5293] unto your own [2398] husbands [435], as [5613] unto the Lord [2962].

¹² Therefore Sarah [08283] laughed [06711] within herself [07130], saying [0559], After [0310] I am waxed old [01086] shall I have pleasure [05730], my lord [0113] being old also [02204]?

¹⁶ Unto the woman [0802] he said [0559], I will greatly [07235] multiply [07235] thy sorrow [06093] and thy conception [02032]; in sorrow [06089] thou shalt bring forth [03205] children [01121]; and thy desire [08669] shall be to thy husband [0376], and he shall rule [04910] over thee.

¹ Now the LORD [03068] had said [0559] unto Abram [087], Get thee out [03212] of thy country [0776], and from thy kindred [04138], and from thy father's [01] house [01004], unto a land [0776] that I will shew [07200] thee:

⁵⁹ And [1161] he said [2036] unto [4314] another [2087], Follow [190] me [3427]. But [1161] he said [2036], Lord [2962], suffer [2010] me [3427] first [4412] to go [565] and bury [2290] my [3450] father [3962].
⁶⁰ [1161] Jesus [2424] said [2036] unto him [846], Let [863] the dead [3498] bury [2290] their [1438] dead [3498]: but [1161] go [565] thou [4771] and preach [1229] the kingdom [932] of God [2316].
⁶¹ And [1161] another [2087] also [2532] said [2036], Lord [2962], I will follow [190] thee [4671]; but [1161] let [2010] me [3427] first [4412] go bid them farewell [657], which are at home at [1519] my [3450] house [3624].
⁶² And [1161] Jesus [2424] said [2036] unto [4314] him [846], No man [3762], having put [1911] his [846] hand [5495] to [1909] the plough [723], and [2532] looking [991] back [1519] [3694], is [2076] fit [2111] for [1519] the kingdom [932] of God [2316].

² For [1063] I am jealous [2206] over you [5209] with godly [2316] jealousy [2205]: for [1063] I have espoused [718] you [5209] to one [1520] husband [435], that I may present [3936] you as a chaste [53] virgin [3933] to Christ [5547].

²⁶ If any [1536] man come [2064] to [4314] me [3165], and [2532] hate [3404] not [3756] his [1438] father [3962], and [2532] mother [3384], and [2532] wife [1135], and [2532] children [5043], and [2532] brethren [80], and [2532] sisters [79], yea [2089], and [1161] his own [1438] life [5590] also [2532], he cannot [3756] [1410] be [1511] my [3450] disciple [3101].

³⁷ He that loveth [5368] father [3962] or [2228] mother [3384] more than [5228] me [1691] is [2076] not [3756] worthy [514] of me [3450]: and [2532] he that loveth [5368] son [5207] or [2228] daughter [2364] more than [5228] me [1691] is [2076] not [3756] worthy [514] of me [3450].

¹ Maschil [04905] of Asaph [0623]. Give ear [0238], O my people [05971], to my law [08451]: incline [05186] your ears [0241] to the words [0561] of my mouth [06310].

² Bow down [05186] thine ear [0241] to me; deliver [05337] me speedily [04120]: be thou my strong [04581] rock [06697], for an house [01004] of defence [04686] to save [03467] me.

¹⁰ The kings [04428] of Tarshish [08659] and of the isles [0339] shall bring [07725] presents [04503]: the kings [04428] of Sheba [07614] and Seba [05434] shall offer [07126] gifts [0814].

³ To appoint [07760] unto them that mourn [057] in Zion [06726], to give [05414] unto them beauty [06287] for ashes [0665], the oil [08081] of joy [08342] for mourning [060], the garment [04594] of praise [08416] for the spirit [07307] of heaviness [03544]; that they might be called [07121] trees [0352] of righteousness [06664], the planting [04302] of the LORD [03068], that he might be glorified [06286].

⁴ When the Lord [0136] shall have washed away [07364] the filth [06675] of the daughters [01323] of Zion [06726], and shall have purged [01740] the blood [01818] of Jerusalem [03389] from the midst [07130] thereof by the spirit [07307] of judgment [04941], and by the spirit [07307] of burning [01197].

⁴³ Rejoice [07442], O ye nations [01471], with his people [05971]: for he will avenge [05358] the blood [01818] of his servants [05650], and will render [07725] vengeance [05359] to his adversaries [06862], and will be merciful [03722] unto his land [0127], and to his people [05971].

¹³ But yet in it shall be a tenth [06224], and it shall return [07725], and shall be eaten [01197]: as a teil tree [0424], and as an oak [0437], whose substance [04678] is in them, when they cast [07995] their leaves: so the holy [06944] seed [02233] shall be the substance [04678] thereof.

¹⁹ The meek [06035] also shall increase [03254] their joy [08057] in the LORD [03068], and the poor [034] among men [0120] shall rejoice [01523] in the Holy One [06918] of Israel [03478].

²¹ Remember [02142] these, O Jacob [03290] and Israel [03478]; for thou art my servant [05650]: I have formed [03335] thee; thou art my servant [05650]: O Israel [03478], thou shalt not be forgotten [05382] of me.

²³ Be glad [01523] then, ye children [01121] of Zion [06726], and rejoice [08055] in the LORD [03068] your God [0430]: for he hath given [05414] you the former rain [04175] moderately [06666], and he will cause to come down [03381] for you the rain [01653], the former rain [04175], and the latter rain [04456] in the first [07223] month.

⁵ O ye simple [06612], understand [0995] wisdom [06195]: and, ye fools [03684], be ye of an understanding [0995] heart [03820].

¹² But, O LORD [03068] of hosts [06635], that triest [0974] the righteous [06662], and seest [07200] the reins [03629] and the heart [03820], let me see [07200] thy vengeance [05360] on them: for unto thee have I opened [01540] my cause [07379].

⁶ Even as [5613] Sara [4564] obeyed [5219] Abraham [11], calling [2564] him [846] lord [2962]: whose [3739] daughters [5043] ye are [1096], as long as ye do well [15], and [2532] are [5399] not [3361] afraid [5399] with any [3367] amazement [4423].