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Selected Verse: Psalms 45:3 - Strong Concordance

Verse	Translation	Text
Ps 45:3	Strong Concordance	Gird [02296] thy sword [02719] upon thy thigh [03409], O most mighty [01368], with thy glory [01935] and thy majesty [01926].
	King James	Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.

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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]
The king is addressed as ready to go forth to battle. sword--(Compare Rev 1:16; Rev 19:15). mighty--(Compare Isa 9:6). glory and . . . majesty--generally used as divine attributes (Psa 96:6; Psa 104:1; Psa 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.

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

The king is addressed as ready to go forth to battle.

sword--(Compare Rev 1:16; Rev 19:15).

mighty--(Compare Isa 9:6).

glory and . . . majesty--generally used as divine attributes (Psa 96:6; Psa 104:1; Psa 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.

Notes on the Bible, by Albert Barnes, [1834]
Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom. O most mighty - That is, Hero; Warrior; Conqueror. With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psa 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare Co1 15:25, Co1 15:28. See also, in reference to the figure used here, Isa 49:2; Heb 4:12; Rev 1:16; Rev 19:15.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור, alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Psa 96:6), of which the glory of the Davidic kingship is a reflection (Psa 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psa 45:5 והדרך, written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך, "and step forth;" but this is not Hebrew. As the text runs, wa-hadārcha (with Legarme preceded by Illuj, vid., Accentsystem xiii. 8c, 9) looks as though it were repeated out of Psa 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psa 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psa 17:13-14) to צלח, which, like Arab. ṣlḥ, starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ, 'flḥ), and, according to Ges. 142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo; but certainly not upon a mule or an ass (Kg1 1:33; Zac 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Rev 19:11 the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Psa 79:9, Sa2 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Mic 1:11 (nakedness - ignominy = ignominious nakedness), if ענוה = ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth = veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות, righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים (עניּים), are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath, in favour of which Hitzig, on Psa 68:29, wrongly appeals to Hos 10:6; Job 39:13, but rightly to Jdg 7:8; Jdg 8:32 (cf. Deu 33:4, Deu 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair = ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Eze 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך, like ויתאו in Psa 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. 347, b): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds. But in Psa 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall (יפּלוּ) (Note: It is not יפּלוּ; for the pause falls upon שׁנוּנים, and the Athnach of יפלו stands merely in the place of Zekaph (Num 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psa 50:23; Psa 68:9, Psa 68:14; Psa 69:4; Psa 129:1, and cf. supra, p. 56, note 2.) under thee, i.e., so that thou passest over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words "in the heart of the king's enemies" are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius' explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant. We are here reminded of Psa 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Psa 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר, ὁ υἱὸς. Isaiah calls Him, even in the cradle, אל גּבּור, Isa 9:5, cf. Isa 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים, although the picture thus far sketched is thoroughly human in all its ideality.

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

(Heb.: 44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור, alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Psa 96:6), of which the glory of the Davidic kingship is a reflection (Psa 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psa 45:5 והדרך, written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך, "and step forth;" but this is not Hebrew. As the text runs, wa-hadārcha (with Legarme preceded by Illuj, vid., Accentsystem xiii. 8c, 9) looks as though it were repeated out of Psa 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psa 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psa 17:13-14) to צלח, which, like Arab. ṣlḥ, starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ, 'flḥ), and, according to Ges. 142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo; but certainly not upon a mule or an ass (Kg1 1:33; Zac 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Rev 19:11 the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Psa 79:9, Sa2 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Mic 1:11 (nakedness - ignominy = ignominious nakedness), if ענוה = ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth = veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות, righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים (עניּים), are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath, in favour of which Hitzig, on Psa 68:29, wrongly appeals to Hos 10:6; Job 39:13, but rightly to Jdg 7:8; Jdg 8:32 (cf. Deu 33:4, Deu 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair = ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Eze 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך, like ויתאו in Psa 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. 347, b): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds.

But in Psa 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall (יפּלוּ)

(Note: It is not יפּלוּ; for the pause falls upon שׁנוּנים, and the Athnach of יפלו stands merely in the place of Zekaph (Num 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psa 50:23; Psa 68:9, Psa 68:14; Psa 69:4; Psa 129:1, and cf. supra, p. 56, note 2.)

under thee, i.e., so that thou passest over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words "in the heart of the king's enemies" are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius' explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant. We are here reminded of Psa 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Psa 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר, ὁ υἱὸς. Isaiah calls Him, even in the cradle, אל גּבּור, Isa 9:5, cf. Isa 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים, although the picture thus far sketched is thoroughly human in all its ideality.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thy sword - To smite thine enemies. And the sword is here put for all his arms, as it is in many other places.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Gird thy sword upon thy thigh, O most mighty - This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces. With thy glory and thy majesty - Be as war-like as thou art glorious and majestic. Solomon's court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.

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⁵ His glory [03519] is great [01419] in thy salvation [03444]: honour [01935] and majesty [01926] hast thou laid [07737] upon him.

³ His work [06467] is honourable [01935] and glorious [01926]: and his righteousness [06666] endureth [05975] for ever [05703].

¹ Bless [01288] the LORD [03068], O my soul [05315]. O LORD [03068] my God [0430], thou art very [03966] great [01431]; thou art clothed [03847] with honour [01935] and majesty [01926].

⁶ Honour [01935] and majesty [01926] are before [06440] him: strength [05797] and beauty [08597] are in his sanctuary [04720].

⁶ For unto us a child [03206] is born [03205], unto us a son [01121] is given [05414]: and the government [04951] shall be upon his shoulder [07926]: and his name [08034] shall be called [07121] Wonderful [06382], Counsellor [03289], The mighty [01368] God [0410], The everlasting [05703] Father [01], The Prince [08269] of Peace [07965].

¹⁵ And [2532] out of [1537] his [846] mouth [4750] goeth [1607] a sharp [3691] sword [4501], that [2443] with [1722] it [846] he should smite [3960] the nations [1484]: and [2532] he [846] shall rule [4165] them [846] with [1722] a rod [4464] of iron [4603]: and [2532] he [846] treadeth [3961] the winepress [3025] [3631] of the fierceness [2372] and [2532] wrath [3709] of Almighty [3841] God [2316].

¹⁶ And [2532] he had [2192] in [1722] his [846] right [1188] hand [5495] seven [2033] stars [792]: and [2532] out of [1537] his [846] mouth [4750] went [1607] a sharp [3691] twoedged [1366] sword [4501]: and [2532] his [846] countenance [3799] was as [5613] the sun [2246] shineth [5316] in [1722] his [846] strength [1411].

¹² For [1063] the word [3056] of God [2316] is quick [2198], and [2532] powerful [1756], and [2532] sharper [5114] than [5228] any [3956] twoedged [1366] sword [3162], piercing [1338] even to [891] the dividing asunder [3311] of soul [5590] and [5037] [2532] spirit [4151], and [5037] [2532] of the joints [719] and [2532] marrow [3452], and [2532] is a discerner [2924] of the thoughts [1761] and [2532] intents [1771] of the heart [2588].

² And he hath made [07760] my mouth [06310] like a sharp [02299] sword [02719]; in the shadow [06738] of his hand [03027] hath he hid [02244] me, and made [07760] me a polished [01305] shaft [02671]; in his quiver [0827] hath he hid [05641] me;

²⁸ And [1161] when [3752] all things [3956] shall be subdued [5293] unto him [846], then [5119] shall [5293] the Son [5207] also [2532] himself [846] be subject [5293] unto him that put [5293] all things [3956] under [5293] him [846], that [2443] God [2316] may be [5600] all [3956] in [1722] all [3956].

²⁵ For [1063] he [846] must [1163] reign [936], till [891] [3739] he hath put [302] [5087] all [3956] enemies [2190] under [5259] his [846] feet [4228].

⁵ Thine arrows [02671] are sharp [08150] in the heart [03820] of the king's [04428] enemies [0341]; whereby the people [05971] fall [05307] under thee.
⁶ Thy throne [03678], O God [0430], is for ever [05769] and ever [05703]: the sceptre [07626] of thy kingdom [04438] is a right [04334] sceptre [07626].

²¹ The remnant [07605] shall return [07725], even the remnant [07605] of Jacob [03290], unto the mighty [01368] God [0410].

⁵ For every battle [05430] of the warrior [05431] is with confused noise [07494], and garments [08071] rolled [01556] in blood [01818]; but this shall be with burning [08316] and fuel [03980] of fire [0784].

¹ Why do the heathen [01471] rage [07283], and the people [03816] imagine [01897] a vain thing [07385]?
² The kings [04428] of the earth [0776] set [03320] themselves, and the rulers [07336] take counsel [03245] together [03162], against the LORD [03068], and against his anointed [04899], saying,
³ Let us break [05423] their bands [04147] asunder [05423], and cast away [07993] their cords [05688] from us.
⁴ He that sitteth [03427] in the heavens [08064] shall laugh [07832]: the Lord [0136] shall have them in derision [03932].
⁵ Then shall he speak [01696] unto them in his wrath [0639], and vex [0926] them in his sore displeasure [02740].
⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].
⁷ I will declare [05608] the decree [02706]: the LORD [03068] hath said [0559] unto me, Thou art my Son [01121]; this day [03117] have I begotten [03205] thee.
⁸ Ask [07592] of me, and I shall give [05414] thee the heathen [01471] for thine inheritance [05159], and the uttermost parts [0657] of the earth [0776] for thy possession [0272].
⁹ Thou shalt break [07489] them with a rod [07626] of iron [01270]; thou shalt dash them in pieces [05310] like a potter's [03335] vessel [03627].
¹⁰ Be wise [07919] now therefore, O ye kings [04428]: be instructed [03256], ye judges [08199] of the earth [0776].
¹¹ Serve [05647] the LORD [03068] with fear [03374], and rejoice [01523] with trembling [07461].
¹² Kiss [05401] the Son [01248], lest he be angry [0599], and ye perish [06] from the way [01870], when his wrath [0639] is kindled [01197] but a little [04592]. Blessed [0835] are all they that put their trust [02620] in him.

² The LORD [03068] shall send [07971] the rod [04294] of thy strength [05797] out of Zion [06726]: rule [07287] thou in the midst [07130] of thine enemies [0341].

¹ A Song [07892] of degrees [04609]. Many a time [07227] have they afflicted [06887] me from my youth [05271], may Israel [03478] now say [0559]:

⁴ They that hate [08130] me without a cause [02600] are more [07231] than the hairs [08185] of mine head [07218]: they that would destroy [06789] me, being mine enemies [0341] wrongfully [08267], are mighty [06105]: then I restored [07725] that which I took not away [01497].

¹⁴ When the Almighty [07706] scattered [06566] kings [04428] in it, it was white as snow [07949] in Salmon [06756].

⁹ Thou, O God [0430], didst send [05130] a plentiful [05071] rain [01653], whereby thou didst confirm [03559] thine inheritance [05159], when it was weary [03811].

²³ Whoso offereth [02076] praise [08426] glorifieth [03513] me: and to him that ordereth [07760] his conversation [01870] aright will I shew [07200] the salvation [03468] of God [0430].

¹² And he shall consecrate [05144] unto the LORD [03068] the days [03117] of his separation [05145], and shall bring [0935] a lamb [03532] of the first [01121] year [08141] for a trespass offering [0817]: but the days [03117] that were before [07223] shall be lost [05307], because his separation [05145] was defiled [02930].

⁶ Thy throne [03678], O God [0430], is for ever [05769] and ever [05703]: the sceptre [07626] of thy kingdom [04438] is a right [04334] sceptre [07626].

¹² And the daughter [01323] of Tyre [06865] shall be there with a gift [04503]; even the rich [06223] among the people [05971] shall intreat [02470] thy favour [06440].

¹⁷ Thine heart [03820] was lifted up [01361] because of thy beauty [03308], thou hast corrupted [07843] thy wisdom [02451] by reason of [05921] thy brightness [03314]: I will cast [07993] thee to the ground [0776], I will lay [05414] thee before [06440] kings [04428], that they may behold [07200] thee.

²⁷ The eternal [06924] God [0430] is thy refuge [04585], and underneath are the everlasting [05769] arms [02220]: and he shall thrust out [01644] the enemy [0341] from before [06440] thee; and shall say [0559], Destroy [08045] them.

⁴ Moses [04872] commanded [06680] us a law [08451], even the inheritance [04181] of the congregation [06952] of Jacob [03290].

³² And Gideon [01439] the son [01121] of Joash [03101] died [04191] in a good [02896] old age [07872], and was buried [06912] in the sepulchre [06913] of Joash [03101] his father [01], in Ophrah [06084] of the Abiezrites [033].

⁸ So the people [05971] took [03947] victuals [06720] in their hand [03027], and their trumpets [07782]: and he sent [07971] all [0376] the rest of Israel [03478] every man [0376] unto his tent [0168], and retained [02388] those three [07969] hundred [03967] men [0376]: and the host [04264] of Midian [04080] was beneath him in the valley [06010].

¹³ Gavest thou the goodly [07443] wings [03671] unto the peacocks [05965]? or wings [084] and feathers [02624] unto the ostrich [05133]?

⁶ It shall be also carried [02986] unto Assyria [0804] for a present [04503] to king [04428] Jareb [03377]: Ephraim [0669] shall receive [03947] shame [01317], and Israel [03478] shall be ashamed [0954] of his own counsel [06098].

²⁹ Because of thy temple [01964] at Jerusalem [03389] shall kings [04428] bring [02986] presents [07862] unto thee.

¹¹ Pass ye away [05674], thou inhabitant [03427] of Saphir [08208], having thy shame [01322] naked [06181]: the inhabitant [03427] of Zaanan [06630] came not forth [03318] in the mourning [04553] of Bethezel [01018]; he shall receive [03947] of you his standing [05979].

⁵ And the king [04428] commanded [06680] Joab [03097] and Abishai [052] and Ittai [0863], saying [0559], Deal gently [0328] for my sake with the young man [05288], even with Absalom [053]. And all the people [05971] heard [08085] when the king [04428] gave all the captains [08269] charge [06680] concerning [01697] Absalom [053].

⁹ Help [05826] us, O God [0430] of our salvation [03468], for [01697] the glory [03519] of thy name [08034]: and deliver [05337] us, and purge away [03722] our sins [02403], for thy name's [08034] sake.

¹¹ And [2532] I saw [1492] heaven [3772] opened [455], and [2532] behold [2400] a white [3022] horse [2462]; and [2532] he that sat [2521] upon [1909] him [846] was called [2564] Faithful [4103] and [2532] True [228], and [2532] in [1722] righteousness [1343] he doth judge [2919] and [2532] make war [4170].

⁹ Rejoice [01523] greatly [03966], O daughter [01323] of Zion [06726]; shout [07321], O daughter [01323] of Jerusalem [03389]: behold, thy King [04428] cometh [0935] unto thee: he is just [06662], and having salvation [03467]; lowly [06041], and riding [07392] upon an ass [02543], and upon a colt [05895] the foal [01121] of an ass [0860].

³³ The king [04428] also said [0559] unto them, Take [03947] with you the servants [05650] of your lord [0113], and cause Solomon [08010] my son [01121] to ride [07392] upon mine own mule [06506], and bring him down [03381] to Gihon [01521]:

¹³ Arise [06965], O LORD [03068], disappoint [06923] him [06440], cast him down [03766]: deliver [06403] my soul [05315] from the wicked [07563], which is thy sword [02719]:
¹⁴ From men [04962] which are thy hand [03027], O LORD [03068], from men [04962] of the world [02465], which have their portion [02506] in this life [02416], and whose belly [0990] thou fillest [04390] with thy hid [06840] treasure: they are full [07646] of children [01121], and leave [03240] the rest [03499] of their substance to their babes [05768].

¹ A Song [07892] of degrees [04609]. I will lift up [05375] mine eyes [05869] unto the hills [02022], from whence [0370] cometh [0935] my help [05828].
² My help [05828] cometh from the LORD [03068], which made [06213] heaven [08064] and earth [0776].

⁴ And in thy majesty [01926] ride [07392] prosperously [06743] because [01697] of truth [0571] and meekness [06037] and righteousness [06664]; and thy right hand [03225] shall teach [03384] thee terrible things [03372].

⁵ Thine arrows [02671] are sharp [08150] in the heart [03820] of the king's [04428] enemies [0341]; whereby the people [05971] fall [05307] under thee.

⁶ For thou hast made [07896] him most blessed [01293] for ever [05703]: thou hast made [02302] him exceeding glad [08057] with thy countenance [06440].

⁶ Honour [01935] and majesty [01926] are before [06440] him: strength [05797] and beauty [08597] are in his sanctuary [04720].