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For Psalm 45
We begin with Psalm 45. In this post, J. S. M. Mulder (Studies on Psalm 45 [Oslo: Witsiers, 1972] 158) 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'. A messianic interpretation of Ps. 45 does not preclude an original particular historical setting (see vv. 9-10, 13-15) involving a royal marriage. M. D. Goulder sees in Psalm 45 a reflection of the day-long annual ritual surrounding the new marriage of the king. It starts with an enthronement hymn (vv. 3-9), followed by a prothalamium (vv. 10-17).
We conclude that the objections to taking אלהים as a vocative in Psalm 45:7, whether they are drawn from grammar, the structure of the poem, the context of v. 7, or from general theological considerations, are by no means insuperable. The traditional rendering, 'Your throne, O God, is for ever and ever', is not simply readily defensible but remains the most satisfactory solution to the exegetical problems posed by the verse. In addition, we have proposed that in this verse it is a king of the Davidic dynasty who is addressed as אלהים
In Psalm 45:8, on the other hand, אלהים should almost certainly be construed as a nominative: 'Therefore God (אלהים) , your God, has anointed you'.85
If this is so, 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 אלהים is used in direct address to the king.
