"Unto us a child is born, unto us a son is given, and the government shall rest on his shoulder; and his name shall be called Counsellor of Wonders, God-hero, Father of Spoil, Prince of Peace. Enlarged shall be dominion, and without cessation of peace, on the throne of David, and throughout his kingdom, to establish it and uphold it by justice and righteousness from henceforth and forever." Every title, every tint, in this gorgeous vision is taken from the nuptial song for Solomon (Ps. xlv.) and Solomon's Psalm (lxxii.) The "delightsomeness poured over (Solomon's) lips" (Ps. xlv. 2) makes the Counsellor of Wonders; his deification (verses 6, 7) makes the God-hero; the tributes of Tarshish, and Sheba make him father of spoil (Ps. lxxii.); his "mildness" (Ps. xlv. 4) his abundant "peace" (Ps. lxxii. 3, 7) make the Prince of Peace; and the rest is a general refrain for both of the Psalms. Psalm xlv. opens with the words, "My verse concerns the King," and there is a fair consensus of the learned that the king is Solomon. It has been found impossible to fix upon any other monarch to whom the eulogia would be applicable, and the resemblance of the theme to the Song of Solomon proves that at an early period writers connected the Psalm with Solomon and one of his espousals. In quoting Professor Newman's translation of this Psalm (ante II) I alluded to my slight alterations. These are few and verbal, but momentous, and were not made without consultation of many critical authorities and versions. Professor Newman was unable to believe that the poet really meant to address Solomon as God, and in verse 6 translates "Thy throne divine," in verse 7, "Therefore hath God, thy God, etc." Others, with similar theistic bias, have shrunk from what, according to the balance of critical interpretation, is the clear sense of the original: "Thy throne, O God, ever and always stands; A righteous sceptre is thy royal sceptre: Thou lovest right and hatest evil; Therefore, O God, hath thy God anointed thee With oil of joy above thy fellow-kings." When these verses were written--and verse 11, where after Adonai the Vulgate has Elohim, "He is thy Lord God, worship thou him"--the rigid Jewish monotheism did not exist; and the apostrophe might have continued without special notice had not the psalm been included in the Jewish hymnology and thus given the solemnity and consecration ascribed by Jahvism to its canonical Book of Psalms. But ultimately it made a tremendous and even revolutionary impression; and that the verses were interpreted as bestowing the divine name on Solomon, by those most jealous of that name, is proved, I think, by the following considerations: 1. Isaiah, in his vision quoted above (Is. ix.) combines the phraseology of Ps. xlv. with that of Ps. lxxii. (which bears Solomon's name as its author), and ascribes to a new-born child the title "God-hero."