Psalm 71–72

Footnotes

1. 14 Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1–3a.
2. 1 Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”
3. 2 Heb “turn toward me your ear.”
4. 3 Ps 31:2 adds “quickly” before “deliver.”
5. 4 Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (ma’on, “dwelling place”) should probably be emended to מָעוֹז (ma’oz, “refuge”; see Ps 31:2).
6. 5 Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavo’ tamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lévet métsudot, “a house of strongholds”; see Ps 31:2).
7. 6 You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
8. 7 Heb “hand.”
9. 8 Heb “for you [are] my hope.”
10. 9 Heb “O Lord, my source of confidence from my youth.”
11. 10 Heb “from the womb.”
12. 11 The form in the is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. “my protector since I left my mother’s womb”).
13. 12 Heb “in you [is] my praise continually.”
14. 13 Heb “like a sign [i.e., portent or bad omen] I am to many.”
15. 14 Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
16. 15 Heb “do not cast me away at the time of old age.”
17. 16 Heb “those who watch for my life consult together.”
18. 17 Heb “saying.”
19. 18 Heb “hurry to my help.”
20. 19 Heb “those who seek my harm.”
21. 20 Heb “and I add to all your praise.”
22. 21 Heb “my mouth declares your vindication, all the day your deliverance.”
23. 22 Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
24. 23 Heb “I will come with.”
25. 24 Heb “and until now I am declaring.”
26. 25 Heb “and even unto old age and gray hair.”
27. 26 Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
28. 27 Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens. Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
29. 28 Heb “you who have done great things.”
30. 29 Or “Who is like you?”
31. 30 Heb “you who have caused me to see many harmful distresses.”
32. 31 Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. , ).
33. 32 Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. , ).
34. 33 Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.
35. 34 The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)
36. 35 The word “praising” is supplied in the translation for stylistic reasons.
37. 36 The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.
38. 37 Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
39. 38 Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
40. 39 Heb “those who seek my harm.”
41. 40 Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.
42. 41 Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16–17). It is not entirely clear if vv. 2–15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2–7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9–14); (III) closing prayer (vv. 15–17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18–19 are a conclusion for Book 2 of the Psalter (Pss 42–72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
43. 42 The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
44. 1 Heb “O God, your judgments to [the] king give.”
45. 2 Grant the king … Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
46. 3 Heb “and your justice to [the] son of [the] king.”
47. 4 The prefixed verbal form appears to be an imperfect, not a jussive.
48. 5 These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
49. 6 Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (), 2:.
50. 7 Heb “judge [for].”
51. 8 The prefixed verbal form appears to be an imperfect, not a jussive.
52. 9 Heb “sons.”
53. 10 In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the , prefer to read וְיַאֲרִיךְ (vé’a’arikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. , ).
54. 11 God is the addressee (see vv. 1–2).
55. 12 Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
56. 13 That is, the king (see vv. 2, 4).
57. 14 The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
58. 15 The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzéfu). The translation assumes the latter.
59. 16 The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
60. 17 Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
61. 18 Heb “and [there will be an] abundance of peace until there is no more moon.”
62. 19 The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
63. 20 From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
64. 21 Heb “the river,” a reference to the Euphrates.
65. 22 Or “islands.” The term here refers metonymically to those people who dwell in these regions.
66. 23 As they bow down before him, it will appear that his enemies are licking the dust.
67. 24 Tarshish was a distant western port, the precise location of which is uncertain.
68. 25 Sheba was located in Arabia.
69. 26 Seba was located in Africa.
70. 27 The singular is representative. The typical needy individual here represents the entire group.
71. 28 The singular is representative. The typical oppressed individual here represents the entire group.
72. 29 The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
73. 30 Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).
74. 31 Heb “their blood will be precious in his eyes.”
75. 32 The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yékhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
76. 33 Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
77. 34 As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray … and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
78. 35 The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
79. 36 The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see 832 ; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see 1194 פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [], 2:) emend the form to סְפִיחַ (séfiakh, “second growth”).
80. 37 Heb “top” (singular).
81. 38 That is, the grain.
82. 39 According to the traditional accentuation of the , this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
83. 40 The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
84. 41 Heb “fruit.”
85. 42 According to the traditional accentuation of the , this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (véyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
86. 43 Heb “like Lebanon.”
87. 44 The has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
88. 45 The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
89. 46 The traditional accentuation and vocalization of the differ from the text assumed by the present translation. The reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the , then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
90. 47 Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
91. 48 Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yénayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” ( 630 נוּן, נִין) or “produce shoots, get descendants” ( נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
92. 49 Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’ ” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. , ), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
93. 50 Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
94. 51 Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
95. 52 Heb “[the] one who does amazing things by himself.”
96. 53 Heb “[be] blessed.”
97. 54 Or “glory.”
98. 55 Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vé’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
99. 56 Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1–2, 10, 33, 42–50, 66–67, 71–72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108–110, 122, 124, 131, 138–145).