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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию славянской Библии этот псалом представляется принадлежащим Давиду и писан им о Соломоне, являясь, таким образом, молитвой царя за своего сына, наследника престола. В еврейской же Библии он носит надписание псалма Соломона (русский перевод неправилен). Из того, что исторические книги ничего не говорят о предсмертной молитве Давида за Соломона, молчание о каковом случае, важном по существу своего содержания, как завещание еврейского любимого царя, невероятно, если бы только подобный факт существовал в действительности, затем из того, что здесь упоминаются местности Фарсир и Сава, неизвестные во время Давида, а сделавшиеся известными только при Соломоне, когда с первым он завел оживленные торговые сношения (3: Цар X:22; 2: Парал IX:21: ), а из второй приходила к нему царица (3: Цар X:1-10) и Давид, потому, не мог знать о них и говорить вне условий и обстановки своего времени, наконец, из того, что отличаясь характером рассуждения, чем не обладают псалмы Давида, он представляет большое сходство с молитвой Соломона при Гаваоне (3: Цар III:5-10), должно заключить, что писателем псалма был Соломон. Самый же псалом представляет в своем содержании изображение того идеала царя и царствования, какой себе нарисовал Соломон и какой он желал бы осуществить.

Если же он молится о себе в третьем лице, то это не необычно в Псалтири. Напр., Давид в ХVII Пс 21: стихе молится о себе в третьем лице; псалмы 19, 20: написаны им о себе от лица народа. Надписание 7:0-ти, приписывающее этот псалом Давиду, вероятно, объясняется тем, что после этого псалма есть приписка, "кончились молитвы Давида", т. е., этим псалмом заканчивается собрание песней Давида, почему они и заменили надписание в смысле "псалом о Соломоне". Но данную приписку понимать буквально точно нельзя. В предшествующих до 7:0-го псалма собраниях есть псалмы, принадлежащие сыновьям Кореевым (43-48), Асафу (49) и это надписание указывает лишь на преимущественное, главенствующее обилие псалмов Давида в этом сборнике, на последнего, как писателя a potiori, а не единственного только.

Боже! Даруй сыну царя силу утвердить правду и мир, да будет его царствование благотворно, как благотворен дождь для земли (1-6). Царство его будет вечным и распространится по всему миру и над всеми народами, так как он будет защищать нищего от насилий (7:-14). О нем будут непрестанно молиться; его царствование будет полно и внешних благ и все племена ублажат его (15-17). Благословен Господь во веки! (18-19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The foregoing psalm was penned by David when he was old, and, it should seem, so was this too; for Solomon was now standing fair for the crown; that was his prayer for himself, this for his son and successor, and with these two the prayers of David the son of Jesse are ended, as we find in the close of this psalm. If we have but God's presence with us while we live, and good hopes concerning those that shall come after us that they shall be praising God on earth when we are praising him in heaven, it is enough. This is entitled "a psalm for Solomon:" it is probable that David dictated it, or, rather, that it was by the blessed Spirit dictated to him, when, a little before he died, by divine direction he settled the succession, and gave orders to proclaim Solomon king, 1 Kings i. 30, &c. But, though Solomon's name is here made use of, Christ's kingdom is here prophesied of under the type and figure of Solomon's. David knew what the divine oracle was, That "of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," Acts ii. 30. To him he here bears witness, and with the prospect of the glories of his kingdom he comforted himself in his dying moments when he foresaw that his house would not be so with God, not so great not so good, as he wished. David, in spirit, I. Begins with a short prayer for his successor, ver. 1. II. He passes immediately into a long prediction of the glories of his reign, ver. 2-17. And, III. He concludes with praise to the God of Israel, ver. 18-20. In singing this psalm we must have an eye to Christ, praising him as a King, and pleasing ourselves with our happiness as his subjects.
Adam Clarke: Commentary on the Bible - 1831
David prays to God for Solomon, Psa 72:1; prescribes Solomon's work, Psa 72:2; the effects of his administration, Psa 72:3-7; the extent of his dominion, Psa 72:8-11; his mercy and kindness to the poor, and the perpetuity of his praise, Psa 72:12-17. God is blessed for his power and goodness; and the psalmist prays that the whole earth may be filled with his glory, Psa 72:18-20.
The title לשלמה lishelomoh, we translate, A Psalm for Solomon. The Chaldee says, "By the hand of Solomon, spoken prophetically." The Syriac, "A Psalm of David, when he had constituted Solomon king." All the other Versions attribute it to Solomon himself. But in the conclusion of the Psalm it appears to be attributed to David. "The prayers of David the son of Jesse are ended." It is most probably a Psalm of David, composed in his last days, when he had set this beloved son on the throne of the kingdom. "Then," says Calmet, "transported with joy and gratitude, he addressed this Psalm to God, in which he prays him to pour out his blessings on the young king, and upon the people. He then, wrapped up in a Divine enthusiasm, ascends to a higher subject; and sings the glory of the Messiah, and the magnificence of his reign. Hence it is that we may see in this Psalm a great number of expressions which cannot relate to Solomon, unless in a hyperbolical and figurative sense; but, applied to Christ, they are literally and rigorously exact."
Albert Barnes: Notes on the Bible - 1834
72:0: The title of this psalm, in the original, is simply "For Solomon." The words "a psalm" are supplied by the translators. In the margin this is "of" to wit, of Solomon - as if Solomon were the writer. Prof. Alexander renders it, "By Solomon," and supposes, of course, that he was the author. The Septuagint renders it, "For" - εἰς eis - "Solomon." So the Latin Vulgate: "In Salomonem." The Syriac: "Of David; when he constituted Solomon king." Luther: "Of Solomon." It is true that the Hebrew in the title is the same which is used in other psalms where the author is designated, as in Ps. 68; Ps. 69; Psa 70:1-5, and elsewhere, "of David;" in Ps. 73; Ps. 74, and elsewhere, "of Asaph," etc.; and it is true that the mode of expression would most naturally convey the idea that Solomon was the author; but it is also true that this construction is not necessary as is shown by the fact that it is understood otherwise by the Septuagint, the Latin Vulgate, the Syriac, and by the author of the Chaldee Paraphrase. No one can doubt that the Hebrew is susceptible of this latter interpretation, (see Gesenius on the Hebrew letter lamedh (ל l), which is an inseparable preposition and that the translation "for Solomon" is a fair rendering. The contents of the psalm also demand this construction here. It is wholly improbable that Solomon would pen the predictions in the psalm as referring to himself; but not at all improbable that David would utter these predictions and prayers in reference to his son about to ascend the throne. The language of the psalm is every way appropriate to the supposition that it was composed by David in view of the anticipated glories and the peaceful reign of his son and successor, as an inspired production indicating what that reign would be, and looking onward to the still more glorious and peaceful reign of the Messiah as king. It seems to me, therefore, that the evidence is sufficiently clear that the psalm was composed in reference to Solomon, and not by him; and, if so, the most natural supposition is that it was composed by David. The evidence, indeed, is not positive, but it is such probable evidence as to leave little room for doubt.
It is a question of much importance whether the psalm had original reference to Solomon alone, or whether it had a reference to the Messiah, and is to be reckoned among the Messianic psalms. That it was applicable to the reign of Solomon, as a reign of peace and prosperity, there can be no doubt, and there seems to be as little reason to doubt that it was intended to describe his reign, and that the principal images in the psalm are taken from what it was foreseen would characterize his government; but that it also had reference to the Messiah, and to his reign, will be apparent, I think, from the following considerations:
(1) The testimony of tradition. Thus the ancient Chaldee Paraphrase, which undoubtedly gives the pRev_ailing opinion of the ancient Jews, regards it as referring to the Messiah. The first verse of the psalm is thus rendered in that Paraphrase: "O God, give the knowledge of thy judgments to the king the Messiah - משׁיחא למלכא lemalekâ' meshı̂ yachâ' - and thy righteousness to the sons of David the king." The older Jewish writers, according to Schottgen, agreed in applying it to the Messiah.
(2) The fact that it is not applicable, in the fullness of its meaning, to the reign of Solomon. It is true that the psalm describes the general characteristics of that reign as one of peace and prosperity; but it is also true, as will be seen in the progress of the explanation of the psalm, that there are passages in it which cannot be well applied to him, or which have a fullness of meaning - an amplitude of signification - which requires an application to some other state of things than that which occurred under his rule.
(3) The psalm "is" applicable to the Messiah, and accords in its general character, and in the particular expressions, with the other descriptions of the Messiah in the Old Testament. Compare Psa 72:2, Psa 72:4, with Isa 11:4; Psa 72:3, with Isa 9:6; Psa 72:5, with Isa 9:7. See also Psa 72:8, Psa 72:11, Psa 72:17. It will be shown in the exposition of these verses that they accurately describe the state of things under the Messiah, and that they cannot be literally applied to the reign of Solomon.
(4) it may be added that this interpretation is in accordance with the pRev_alent style of the Old Testament. No one can doubt, however the fact may be explained, that the writers of the Old Testament "did" look forward to a remarkable personage who was to appear in the future. Whether the reality of the inspiration of the prophets is admitted or denied, they somehow had conceived "that notion," and this idea is constantly manifesting itself in their writings. They delight to dwell upon the prospect of his appearing; they dwell with pleasure on his characteristics; they turn to him in times of national trouble; they anticipate final deliverance under him alone. They describe him as clothed with regal magnificence; they exalt him to the highest rank; they represent him as most beautiful in character, and most mighty in power; they apply to him the most exalted names; priest; prophet; prince; king; warrior; angel; "God." We are not surprised to find the sacred writers recurring to this idea at any time, whatever may be the subject on which they are writing; and to think of the Old Testament "without a Messiah," would be much the same as to think of the Iliad without Achilles; or the AEneid without AEneas; or "Hamlet" without Hamlet. It is for those who deny the inspiration of the prophets to explain how this idea sprang up in their minds; they cannot deny the fact that it was there. There is, perhaps, no part of the Old Testament where this is more manifest than in the psalm before us. It bears all the marks of having been composed under the influence of such an idea.
The psalm consists of two parts:
I. A description of the reign of the "king" - the Messiah, Ps. 72:1-17.
II. A doxology, Psa 72:18-19.
I. A description of the reign of the "king" - the Messiah. That reign would be
(1) A reign of righteousness. justice would be done to all; the poor and down-trodden would be protected; prosperity would attend the righteous; the whole course of the administration would be in favor of virtue and religion, Psa 72:1-7.
(2) The reign would be universal, Psa 72:8-11. The king would have dominion from sea to sea, foreign princes would send him presents; all kings would bow down before him; and all nations would serve him.
(3) it would be a reign of benevolence; a reign that would have special regard for the poor; the needy, and the oppressed, Psa 72:12-14.
(4) it would be perpetual; it would spread afar, and endure foRev_er, Psa 72:15-17.
II. The doxology, Psa 72:18-19; a doxology eminently appropriate in view of the prospective glories of the reign of the Messiah. For such a kingdom, for such a reign of glory and beneficence, for such mercy shown to mankind in the prospect of setting up such a dominion, it was meet that the heart should be filled with adoration, and that the lips should pour forth blessings on the name of God.
To the psalm a postscript is added, Psa 72:20, intimating that this was the close of the collection of psalms ascribed to David. On the meaning of this, see the notes at the verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 72:1, David, praying for Solomon, shews the goodness and glory of his kingdom, and in type of Christ's kingdom Psa 72:18, He blesses God.
This Psalm seems to have been composed by David in his last days, when he had set his beloved son on the throne. "Then," says Calmet, "transported with joy and gratitude, he addressed this Psalm to God, in which he prays Him to pour out His blessings on the young king, and upon the people. He then, wrapped up in a divine enthusiasm, ascends to a higher subject; and sings the glory of the Messiah, and the magnificence of his reign.
Carl Friedrich Keil and Franz Delitzsch

Prayer for the Dominion of Peace of the Anointed One of God
This last Psalm of the primary collection, united to Ps 71 by community of the prominent word tsdqtk, appears, as we look to the superscription, Ps 72:20, to be said to be a Psalm of David; so that consequently לשׁלמה designates Solomon as the subject, not the author. But the Lamed of לשׁלמה here and in Ps 127:1 cannot have any other meaning than that which the Lamed always has at the head of the Psalms when it is joined to proper names; it is then always the expression denoting that the Psalm belongs to the person named, as its author. Then in style and general character the Psalm has not the least kinship with the Psalms of David. Characteristic of Solomon, on the other hand, are the movement proverb-like, and for the most part distichic, which has less of original freshness and directness than of an artificial, reflective, and almost sluggish manner, the geographic range of view, the richness in figures drawn from nature, and the points of contact with the Book of Job, which belongs incontrovertibly to the circle of the Salomonic literature: these are coincident signs which are decisive in favour of Solomon. But if Solomon is the author, the question arises, who is the subject of the Psalm? According to Hitzig, Ptolemy Philadelphus; but no true Israelite could celebrate him in this manner, and there is no reliable example of carmina of this character having found their way into the song-book of Israel. The subject of the Psalm is either Solomon (lxx εἰς Σαλωμών) or the Messiah (Targum, "O God, give Thy regulations of right to the King Messiah, למלכּא משׁיחא"). Both are correct. It is Solomon himself to whom the intercession and desires of blessing of this Psalm refer. Solomon, just as David with Ps 20:1-9 and Ps 20:1, put it into the heart and mouth of the people, probably very soon after his accession, it being as it were a church-prayer on behalf of the new, reigning king. But the Psalm is also none the less Messianic, and with perfect right the church has made it the chief Psalm of the festival of Epiphany, which has received its name of festum trium regum out of it.
Solomon was in truth a righteous, benign, God-fearing ruler; he established and also extended the kingdom; he ruled over innumerable people, exalted in wisdom and riches above all the kings of the earth; his time was the most happy, the richest in peace and joy that Israel has ever known. The words of the Psalm were all fulfilled in him, even to the one point of the universal dominion that is wished for him. But the end of his reign was not like the beginning and the middle of it. That fair, that glorious, that pure image of the Messiah which he had represented waxed pale; and with this fading away its development in relation to the history of redemption took a new turn. In the time of David and of Solomon the hope of believers, which was attached to the kingship of David, had not yet fully broken with the present. At that time, with few exceptions, nothing was known of any other Messiah than the Anointed One of God, who was David or Solomon himself. When, however, the kingship in these its two most glorious impersonations had proved itself unable to bring to full realization the idea of the Messiah or of the Anointed One of God, and when the line of kings that followed thoroughly disappointed the hope which clung to the kingship of the present, - a hope which here and there, as in the reign of Hezekiah, blazed up for a moment and then totally died out, and men were driven from the present to look onward into the future, - then, and not until then, did any decided rupture take place between the Messianic hope and the present. The image of the Messiah is now painted on the pure ethereal sky of the future (though of the immediate future) in colours which were furnished by older unfulfilled prophecies, and by the contradiction between the existing kingship and its idea; it becomes more and more, so to speak, an image, super-earthly, super-human, belonging to the future, the invisible refuge and invisible goal of a faith despairing of the present, and thereby rendered relatively more spiritual and heavenly (cf. the Messianic image painted in colours borrowed from our Psalm in Isa. 11, Mic 5:3, Mic 5:6; Zech 9:9.). In order rightly to estimate this, we must free ourselves from the prejudice that the centre of the Old Testament proclamation of salvation [or gospel] lies in the prophecy of the Messiah. Is the Messiah, then, anywhere set forth as the Redeemer of the world? The Redeemer of the world if Jahve. The appearing (parusia) of Jahve is the centre of the Old Testament proclamation of salvation. An allegory may serve to illustrate the way in which the Old Testament proclamation of salvation unfolds itself. The Old Testament in relation to the Day of the New Testament is Night. In this Night there rise in opposite directions two stars of Promise. The one describes its path from above downwards: it is the promise of Jahve who is about to come. The other describes its path from below upwards: it is the hope which rests on the seed of David, the prophecy of the Son of David, which at the outset assumes a thoroughly human, and merely earthly character. These two stars meet at last, they blend together into one star; the Night vanishes and it is Day. This one Star is Jesus Christ, Jahve and the Son of David in one person, the King of Israel and at the same time the Redeemer of the world, - in one word, the God-man.
John Gill
INTRODUCTION TO PSALM 72
A Psalm for Solomon. The title of this psalm is by some rendered, "a psalm of Solomon" (h); as a psalm "for David", is often rendered "a psalm of David"; and so make Solomon to be the writer of it: to which the Targum inclines, which paraphrases it,
"by the hand of Solomon, said in prophecy.''
But, though Solomon had a gift of divine poetry, as appears by the Song of Songs, composed by him; and the Thousand and Five, he was the author of; and perhaps wrote the hundred twenty seventh Psalm: yet by the first and last verses of this psalm it may be concluded it was not written by him, but by David; and very likely at the close of his days, when he ordered Solomon to be anointed king, and expressed his satisfaction in it; his prayers and wishes then being ended with regard to that affair; see 3Kings 1:34. And so the title in the Syriac version is,
"a psalm of David, when he made Solomon king:''
the same Kimchi observes; it was written for him, and on his account: and it might be sent to him, and delivered into his hands, to be laid up and kept by him, and be referred to for his use at proper times. For it may be rendered, as in the Arabic version, "to Solomon"; which adds, the son of David: or else it may denote the subject of the psalm, and be read, "concerning Solomon" (i); the Messiah, the antitypical Solomon; who is often called by this name in the Song of Songs; see Song 3:7; Solomon being a type of him in his wisdom and riches, and in the peaceableness and extent of his kingdom; to which reference is had in this psalm. But a greater than Solomon is here; that the Messiah is the subject of it is manifest from the largeness of his kingdom, it reaching to the ends of the earth; which was not true of Solomon, Ps 72:8; and from the duration of it, it being as long as the sun and moon endure, Ps 72:5; and from the abundance of peace and prosperity in it, which equally last, Ps 72:3; and from the subjection of kings and nations to him, even all of them, Ps 72:9; and from the happiness of his subjects; they having protection, deliverance, and salvation by him, and all spiritual blessings in him; which shows him to be the promised seed, in whom all nations should be blessed, Ps 72:2, and from the honour, praise, glory, and blessedness, ascribed to him, Ps 72:15. So Tertullian (k), long ago, observed, that this psalm belongs to Christ, and not to Solomon. And that the Messiah is intended, many of the Jewish writers, both ancient and modern, acknowledge, as appears from the Targum, Talmud, Midrash, and other writings, which will be observed in the exposition of it. Jarchi, though he interprets it of Solomon, yet owns that their Rabbins expound the whole psalm of the Messiah: and Kimchi, who explains it hyperbolically of Solomon, acknowledges that, in the proper and literal sense, it is to be understood of the Messiah; and which is the sense given by his father, R. Joseph Kimchi. Aben Ezra says, this psalm is either concerning Solomon, or concerning the Messiah; but Abarbinel (l) makes no doubt that it is said concerning him. R. Obadiah says, it is concerning the coming of the Messiah; and to this agrees the title in the Syriac version,
"and a prophecy concerning the coming of the Messiah, and the calling of the Gentiles.''
(h) "ipsius Selomoh", Vatablus; Salomonis, Cocceius. (i) "De Salomone", Muis. (k) Adv. Marcion. l. 5. c. 9. (l) Mashmiah Jeshuah, fol. 78. 2, 3.
71:171:1: ՚Ի Սողոմոն Սաղմոս. ՀԱ[7116]։[7116] Ոմանք ունին զայս վերնագիր. ՚Ի կատարած սաղմոս ՚ի Դաւիթ։
1 Սաղմոս Սողոմոնի համար.
Սաղմոս
Ի Սողոմոն Սաղմոս:

71:1: ՚Ի Սողոմոն Սաղմոս. ՀԱ[7116]։
[7116] Ոմանք ունին զայս վերնագիր. ՚Ի կատարած սաղմոս ՚ի Դաւիթ։
1 Սաղմոս Սողոմոնի համար.
Սաղմոս
zohrab-1805▾ eastern-1994▾ western am▾
71:071:0 О Соломоне. [Псалом Давида.]
71:1 εἰς εις into; for Σαλωμων σαλωμων the θεός θεος God τὸ ο the κρίμα κριμα judgment σου σου of you; your τῷ ο the βασιλεῖ βασιλευς monarch; king δὸς διδωμι give; deposit καὶ και and; even τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your τῷ ο the υἱῷ υιος son τοῦ ο the βασιλέως βασιλευς monarch; king
71:1 בְּךָֽ־ bᵊḵˈā- בְּ in יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חָסִ֑יתִי ḥāsˈîṯî חסה seek refuge אַל־ ʔal- אַל not אֵבֹ֥ושָׁה ʔēvˌôšā בושׁ be ashamed לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
71:1. SalomonisA psalm on Solomon.
of Solomon.
71:1. A Psalm of David. Of the sons of Jonadab and the former captives. In you, O Lord, I have hoped; do not let me be brought to ruin forever.
71:1. In thee, O LORD, do I put my trust: let me never be put to confusion.
KJV Chapter [72] [A Psalm] for Solomon:

71:0 О Соломоне. [Псалом Давида.]
71:1
εἰς εις into; for
Σαλωμων σαλωμων the
θεός θεος God
τὸ ο the
κρίμα κριμα judgment
σου σου of you; your
τῷ ο the
βασιλεῖ βασιλευς monarch; king
δὸς διδωμι give; deposit
καὶ και and; even
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
τῷ ο the
υἱῷ υιος son
τοῦ ο the
βασιλέως βασιλευς monarch; king
71:1
בְּךָֽ־ bᵊḵˈā- בְּ in
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
חָסִ֑יתִי ḥāsˈîṯî חסה seek refuge
אַל־ ʔal- אַל not
אֵבֹ֥ושָׁה ʔēvˌôšā בושׁ be ashamed
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
71:1. Salomonis
A psalm on Solomon.
of Solomon.
71:1. A Psalm of David. Of the sons of Jonadab and the former captives. In you, O Lord, I have hoped; do not let me be brought to ruin forever.
71:1. In thee, O LORD, do I put my trust: let me never be put to confusion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. "Суд", "правда" - выражения синонимические, означающие желание Соломона быть в судебных делах строго справедливым, составляющим свои решения в согласии с существом дела, а не по каким-либо внешним, случайным, хотя бы и сильно к себе подкупающим мотивам. Таково, напр., решение им спорного дела двух блудниц (см. 3: Цар 3: гл.). Его решения, как опирающиеся только на справедливость, должны быть, поэтому, и беспристрастны: они одинаковы для всех людей, как знатных и сильных, так слабых и бедных ("нищих").
Adam Clarke: Commentary on the Bible - 1831
72:1: Give the king thy judgments - Let Solomon receive thy law, as the civil and ecclesiastical code by which he is to govern the kingdom.
And thy righteousness unto the king's son - Righteousness may signify equity. Let him not only rule according to the strict letter of thy law, that being the base on which all his decisions shall be founded; but let him rule also according to equity, that rigorous justice may never become oppressive. Solomon is called here the king, because now set upon the Jewish throne; and he is called the king's son, to signify his right to that throne on which he now sat.
Albert Barnes: Notes on the Bible - 1834
72:1: Give the king - Supposing the psalm to have been composed by David in view of the inauguration of his son and successor, this is a prayer that God would bestow on him the qualifications which would tend to secure a just, a protracted, and a peaceful reign. Though it is to be admitted that the psalm was designed to refer ultimately to the Messiah, and to be descriptive of "his" reign, yet there is no impropriety in supposing that the psalmist believed the reign of Solomon would be, in some proper sense emblematic of that reign, and that it was his desire the reign of the one "might," as far as possible, resemble that of the other. There is no improbability, therefore, in supposing that the mind of the psalmist might have been directed to both in the composition of the psalm, and that while he used the language of prayer for the one, his eye was mainly directed to the characteristics of the other.
Thy judgments - Knowledge; authority; ability to execute thy judgments, or thy laws. That is, he speaks of the king as appointed to administer justice; to maintain the laws of God, and to exercise judicial power. It is one of the primary ideas in the character of a king that he is the fountain of justice; the maker of the laws; the dispenser of right to all his subjects. The officers of the law administer justice "under" him; the last appeal is to him.
And thy righteousness - That is, Clothe him, in the administration of justice, with a righteousness like thine own. Let it be seen that he represents "thee;" that his government may be regarded as thine own administration through him.
Unto the king's son - Not only to him, but to his successor; that is, let the administration of justice in the government be perpetuated. There is no improbability in supposing that in this the psalmist may have designed also to refer to the last and the greatest of his successors in the line - the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:1: for: or, of, Psa 127:1 *title
Give: Kg1 1:39-53; Ch1 22:12, Ch1 22:13, Ch1 29:19; Ch2 1:10; Isa 11:2; Joh 3:34; Heb 1:8, Heb 1:9
the king's: Kg1 1:47, Kg1 1:48, Kg1 2:1-4; Jer 23:5, Jer 23:6
Carl Friedrich Keil and Franz Delitzsch
72:1
The name of God, occurring only once, is Elohim; and this is sufficient to stamp the Psalm as an Elohimic Psalm. מלך (cf. Ps 21:2) and בּן־מלך are only used without the article according to a poetical usage of the language. The petition itself, and even the position of the words, show that the king's son is present, and that he is king; God is implored to bestow upon him His משׁפּטים, i.e., the rights or legal powers belonging to Him, the God of Israel, and צדקה, i.e., the official gift in order that he may exercise those rights in accordance with divine righteousness. After the supplicatory teen the futures which now follow, without the Waw apodoseos, are manifestly optatives. Mountains and hills describe synecdochically the whole land of which they are the high points visible afar off. נשׂא is used in the sense of נשׂא פּרי Ezek 17:8 : may שׁלום be the fruit which ripens upon every mountain and hill; universal prosperity satisfied and contented within itself. The predicate for Ps 72:3 is to be taken from Ps 72:3, just as, on the other hand, בּצדקה, "in or by righteousness," the fruit of which is indeed peace (Is 32:17), belongs also to Ps 72:3; so that consequently both members supplement one another. The wish of the poet is this: By righteousness, may there in due season be such peaceful fruit adorning all the heights of the land. Ps 72:3, however, always makes one feel as though a verb were wanting, like תּפרחנה suggested by Bttcher. In Ps 72:4 the wishes are continued in plain unfigurative language. הושׁיע in the signification to save, to obtain salvation for, has, as is frequently the case, a dative of the object. בּני־אביון are those who are born to poverty, just like בּן־מלך, one who is born a king. Those who are born to poverty are more or less regarded, by an unrighteous government, as having no rights.
Geneva 1599
72:1 "[A Psalm] (a) for Solomon." Give the king thy (b) judgments, O God, and thy righteousness unto the king's (c) son.
(a) Composed by David concerning the reign of his son Solomon.
(b) Imbue the king with the Spirit of wisdom and justice, that he reign not as the worldly tyrants do.
(c) That is, to his posterity.
John Gill
72:1 Give the King thy judgments, O God,.... A prayer of David, or of the church he represents, to God the Father concerning Christ; for he is "the King" meant; which is the sense of the old Jewish synagogue: the Targum is,
"give the constitutions of thy judgments to the King Messiah;''
and so their Midrash (m) interprets it. He is "the King", by way of eminence, as in Ps 45:1; not only the King of the world in right of creation and preservation, in conjunction; with his Father, having an equal right with him; but of saints, of the church and people of God, by the designation and constitution of his Father; hence he was promised and prophesied of as a King, Jer 23:5, Zech 9:9; and he came into the world as such, though his kingdom did not appear very manifest in his state of humiliation; yet at his ascension it did, when he was made and declared Lord and Christ; and it is for the manifestation of his kingdom, and the glory of it, the psalmist here prays. For by "judgments" are meant not the statutes and laws of God, given him to be shown, explained unto, and enforced on others, which rather belongs to his prophetic office, or as the rule of his government; nor the judgments of God to be inflicted upon wicked men, which is only one part of his kingly office; but of all power in heaven and in earth, which was given him by his Father upon his resurrection, and about the time of his ascension, Mt 28:18; and is the same with "all judgment" committed by him to his Son, Jn 5:22; and which explains the clause here, and is the reason why it is expressed in the plural number here; which takes in the whole of the power and authority, the kingdom, and the greatness of the kingdom, delivered to Christ; and which chiefly lies in the government of the church, which is on his shoulders, and is committed into his hand; exercised in enacting laws, and delivering out ordinances, to be observed by the saints, and in the protection and defence of them; and also includes his judgment of the world at the last day, to which he is ordained and appointed by his Father, and will be managed and conducted by him;
and thy righteousness unto the King's Son; who is the same with the King, as Jarchi well observes; for only one single person is afterwards spoken of, and designs the Messiah; who, as a divine Person, is the Son of the King of kings, the only begotten of the Father, the true and proper Son of God; and, as man, the Son of David the king. And so the Targum,
"and thy righteousness to the Son of David the king;''
a known name of the Messiah, Mt 1:1. And by "righteousness" is meant, not the essential righteousness of God; this Christ has by nature equally with his divine Father, and is not given or communicated to him; but the fulness of the graces of the Spirit, and perfection of virtues, which he received without measure; whereby, as Mediator, he is abundantly qualified to judge with righteousness, and reprove with equity; and not as other judges do, after the sight of the eyes, or hearing of the ears; see Is 11:2. Unless it can be understood of the everlasting righteousness, which Christ has wrought out, called his Father's, because appointed in council and covenant, approved of and accepted by him, and imputed to his people. To work out this righteousness was not only given to Christ in covenant, but he was sent in the fulness of time to do it; and had a power given him, as Mediator, to justify many with it, Is 53:11; and which may be here prayed for. Jerom, by the "King's Son", understands such as are regenerated, and taken into the adoption of children; and to such the righteousness of God is given. This is a truth, but not the sense of the text.
(m) In Yalkut Simeoni, par. 2. fol. 112. 2.
John Wesley
72:1 Judgments - He saith judgments in the plural number, because though the office of judging and ruling was but one, yet there were divers parts and branches, of it; in all which he begs that Solomon may be directed to do as God would have him to do.
Robert Jamieson, A. R. Fausset and David Brown
72:1 For, or literally, "of Solomon." The closing verse rather relates to the second book of Psalms, of which this is the last, and was perhaps added by some collector, to intimate that the collection, to which, as chief author, David's name was appended, was closed. In this view, these may consistently be the productions of others included, as of Asaph, sons of Korah, and Solomon; and a few of David's may be placed in the latter series. The fact that here the usual mode of denoting authorship is used, is strongly conclusive that Solomon was the author, especially as no stronger objection appears than what has been now set aside. The Psalm, in highly wrought figurative style, describes the reign of a king as "righteous, universal, beneficent, and perpetual." By the older Jewish and most modern Christian interpreters, it has been referred to Christ, whose reign, present and prospective, alone corresponds with its statements. As the imagery of the second Psalm was drawn from the martial character of David's reign, that of this is from the peaceful and prosperous state of Solomon's. (Psa. 72:1-19)
Give the king, &c.--a prayer which is equivalent to a prediction.
judgments--the acts, and (figuratively) the principles of a right government (Jn 5:22; Jn 9:39).
righteousness--qualifications for conducting such a government.
king's son--same person as a king--a very proper title for Christ, as such in both natures.
71:271:2: Աստուած զիրաւունս քո արքայի՛ տուր, զարդարութիւնս քո որդւոյ թագաւորի։ Դատել զժողովուրդս քո արդարութեամբ, եւ զաղքատս քո իրաւամբք[7117]։ [7117] Ոմանք.Եւ զարդարութիւնս։
2 Աստուա՛ծ, դատաստանդ արքայի՛ն տուր, եւ արդարութիւնդ՝ թագաւորի որդո՛ւն, որ քո ժողովրդին արդարութեամբ դատի ու քո աղքատների իրաւունքը պահի:
[72:1] Ո՛վ Աստուած, քու իրաւունքներդ թագաւորին տուր Ու արդարութիւնդ՝ թագաւորին որդիին։[2] Անիկա արդարութիւնով պիտի դատէ քու ժողովուրդդ Ու աղքատներդ՝ իրաւունքով։
Աստուած, զիրաւունս քո արքայի տուր, եւ զարդարութիւնս քո որդւոյ թագաւորի, դատել զժողովուրդս քո արդարութեամբ, եւ զաղքատս քո իրաւամբք:

71:2: Աստուած զիրաւունս քո արքայի՛ տուր, զարդարութիւնս քո որդւոյ թագաւորի։ Դատել զժողովուրդս քո արդարութեամբ, եւ զաղքատս քո իրաւամբք[7117]։
[7117] Ոմանք.Եւ զարդարութիւնս։
2 Աստուա՛ծ, դատաստանդ արքայի՛ն տուր, եւ արդարութիւնդ՝ թագաւորի որդո՛ւն, որ քո ժողովրդին արդարութեամբ դատի ու քո աղքատների իրաւունքը պահի:
[72:1] Ո՛վ Աստուած, քու իրաւունքներդ թագաւորին տուր Ու արդարութիւնդ՝ թագաւորին որդիին։
[2] Անիկա արդարութիւնով պիտի դատէ քու ժողովուրդդ Ու աղքատներդ՝ իրաւունքով։
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71:171:1 Боже! даруй царю Твой суд и сыну царя Твою правду,[71:2] да судит праведно людей Твоих и нищих Твоих на суде;
71:2 κρίνειν κρινω judge; decide τὸν ο the λαόν λαος populace; population σου σου of you; your ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even τοὺς ο the πτωχούς πτωχος bankrupt; beggarly σου σου of you; your ἐν εν in κρίσει κρισις decision; judgment
71:2 בְּ bᵊ בְּ in צִדְקָתְךָ֗ ṣiḏqāṯᵊḵˈā צְדָקָה justice תַּצִּילֵ֥נִי taṣṣîlˌēnî נצל deliver וּֽ ˈû וְ and תְפַלְּטֵ֑נִי ṯᵊfallᵊṭˈēnî פלט escape הַטֵּֽה־ haṭṭˈē- נטה extend אֵלַ֥י ʔēlˌay אֶל to אָ֝זְנְךָ֗ ˈʔoznᵊḵˈā אֹזֶן ear וְ wᵊ וְ and הֹושִׁיעֵֽנִי׃ hôšîʕˈēnî ישׁע help
71:2. Deus iudicium regi da et iustitiam tuam filio regis iudicabit populum tuum in iustitia et pauperes tuos in iudicioGive to the king thy judgment, O God, and to the king's son thy justice: To judge thy people with justice, and thy poor with judgment.
1. Give the king thy judgments, O God, and thy righteousness unto the king’s son.
71:2. Free me by your justice, and rescue me. Incline your ear to me, and save me.
71:2. Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.
Give the king thy judgments, O God, and thy righteousness unto the king' s son. [2] He shall judge thy people with righteousness, and thy poor with judgment:

71:1 Боже! даруй царю Твой суд и сыну царя Твою правду,
[71:2] да судит праведно людей Твоих и нищих Твоих на суде;
71:2
κρίνειν κρινω judge; decide
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
τοὺς ο the
πτωχούς πτωχος bankrupt; beggarly
σου σου of you; your
ἐν εν in
κρίσει κρισις decision; judgment
71:2
בְּ bᵊ בְּ in
צִדְקָתְךָ֗ ṣiḏqāṯᵊḵˈā צְדָקָה justice
תַּצִּילֵ֥נִי taṣṣîlˌēnî נצל deliver
וּֽ ˈû וְ and
תְפַלְּטֵ֑נִי ṯᵊfallᵊṭˈēnî פלט escape
הַטֵּֽה־ haṭṭˈē- נטה extend
אֵלַ֥י ʔēlˌay אֶל to
אָ֝זְנְךָ֗ ˈʔoznᵊḵˈā אֹזֶן ear
וְ wᵊ וְ and
הֹושִׁיעֵֽנִי׃ hôšîʕˈēnî ישׁע help
71:2. Deus iudicium regi da et iustitiam tuam filio regis iudicabit populum tuum in iustitia et pauperes tuos in iudicio
Give to the king thy judgment, O God, and to the king's son thy justice: To judge thy people with justice, and thy poor with judgment.
71:2. Free me by your justice, and rescue me. Incline your ear to me, and save me.
71:2. Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for Solomon.

1 Give the king thy judgments, O God, and thy righteousness unto the king's son.
This verse is a prayer for the king, even the king's son.
I. We may apply it to Solomon: Give him thy judgments, O God! and thy righteousness; make him a man, a king; make him a good man, a good king. 1. It is the prayer of a father for his child, a dying blessing, such as the patriarchs bequeathed to their children. The best thing we can ask of God for our children is that God will give them wisdom and grace to know and do their duty; that is better than gold. Solomon learned to pray for himself as his father had prayed for him, not that God would give him riches and honour, but a wise and understanding heart. It was a comfort to David that his own son was to be his successor, but more so that he was likely to be both judicious and righteous. David had given him a good education (Prov. iv. 3), had taught him good judgment and righteous, yet that would not do unless God gave him his judgments. Parents cannot give grace to their children, but may by prayer bring them to the God of grace, and shall not seek him in vain, for their prayer shall either be answered or it shall return with comfort into their own bosom. 2. It is the prayer of a king for his successor. David had executed judgment and justice during his reign, and now he prays that his son might do so too. Such a concern as this we should have for posterity, desiring and endeavouring that those who come after us may do God more and better service in their day than we have done in ours. Those have little love either to God or man, and are of a very narrow selfish spirit, who care not what becomes of the world and the church when they are gone. 3. It is the prayer of subjects for their king. It should seem, David penned this psalm for the use of the people, that they, in singing, might pray for Solomon. Those who would live quiet and peaceable lives must pray for kings and all in authority, that God would give them his judgments and righteousness.
II. We may apply it to Christ; not that he who intercedes for us needs us to intercede for him; but, 1. It is a prayer of the Old-Testament church for sending the Messiah, as the church's King, King on the holy hill of Zion, of whom the King of kings had said, Thou art my Son, Ps. ii. 6, 7. "Hasten his coming to whom all judgment is committed;" and we must thus hasten the second coming of Christ, when he shall judge the world in righteousness. 2. It is an expression of the satisfaction which all true believers take in the authority which the Lord Jesus has received from the Father: "Let him have all power both in heaven and earth, and be the Lord our righteousness; let him be the great trustee of divine grace for all that are his; give it to him, that he may give it to us."
Adam Clarke: Commentary on the Bible - 1831
72:2: He shall judge thy people with righteousness - With justice and mercy mixed, or according to equity.
And thy poor with judgment - Every one according to the law which thou hast appointed; but with especial tenderness to the poor and afflicted.
Albert Barnes: Notes on the Bible - 1834
72:2: He shall judge thy people with righteousness - On this verse see the notes at Isa 11:3-4. The fact that this so entirely accords with the description in isa 11, which undoubtedly refers to the Messiah, has been alluded to above as confirming the opinion that the psalm has a similar reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:2: He shall: Psa 72:12-14, Psa 45:6, Psa 45:7; Kg1 3:5-10; Isa 11:3-5, Isa 32:1, Isa 32:17; Jer 33:15; Rev 19:11
thy poor: Psa 12:5, Psa 82:3, Psa 82:4; Job 34:19
John Gill
72:2 He shall judge thy people with righteousness,.... Or, "so shall he judge"; or, "that he may judge" (n), as the Syriac and Arabic versions; having the judgments and righteousness of God given him, he will be thereby qualified to judge the people of God; such as are so, not by creation, but by special grace; his chosen and covenant people, the redeemed and purchased people of God, and who in the effectual calling appear to be so, and are made his willing people. These Christ judges, rules, and governs, protects and defends, in a righteous manner; pleads their cause, vindicates their right, and avenges them on their enemies, as well as justifies them with his own righteousness;
and thy poor with judgment; justice and equity. Such who are literally poor, and are the Lord's poor, whom he has chosen, and makes rich in faith, and heirs of a kingdom; and with whom Christ, when here on earth, was chiefly concerned, and now is; and not with the great men and rulers of the earth: or such who are poor in spirit, sensible of their spiritual poverty; that find themselves hungry and thirsty, and destitute of righteousness, and without money, or anything to procure either. Or, "thine afflicted ones" (o); such as are distressed in body or mind, with respect to things temporal or spiritual; oppressed by sin, Satan, and the world, These Christ regards, and administers justice to in his own time and way; see Is 11:4.
(n) "ut jus dicat", Tigurine version; so Ainsworth. (o) "afflictos tuos", Montanus, Vatablus, Musculus, Piscator, Gejerus, Michaelis, Tiguriue version.
John Wesley
72:2 Thy afflicted ones - For such are thine in a special manner, thou art their judge and patron.
Robert Jamieson, A. R. Fausset and David Brown
72:2 The effects of such a government by one thus endowed are detailed.
thy people . . . and thy poor--or, "meek," the pious subjects of his government.
71:371:3: Առցեն լերինք զխաղաղութիւն ժողովրդեան, եւ բլուրք զարդարութիւն։
3 Լեռները խաղաղութիւն կը բերեն ժողովրդին, եւ բլուրներն՝ արդարութիւն:
3 Լեռները խաղաղութիւն պիտի բերեն ժողովուրդին Ու բլուրներն ալ՝ արդարութիւն։
Առցեն լերինք զխաղաղութիւն ժողովրդեան, եւ բլուրք զարդարութիւն:

71:3: Առցեն լերինք զխաղաղութիւն ժողովրդեան, եւ բլուրք զարդարութիւն։
3 Լեռները խաղաղութիւն կը բերեն ժողովրդին, եւ բլուրներն՝ արդարութիւն:
3 Լեռները խաղաղութիւն պիտի բերեն ժողովուրդին Ու բլուրներն ալ՝ արդարութիւն։
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71:371:3 да принесут горы мир людям и холмы правду;
71:3 ἀναλαβέτω αναλαμβανω take up; take along τὰ ο the ὄρη ορος mountain; mount εἰρήνην ειρηνη peace τῷ ο the λαῷ λαος populace; population σου σου of you; your καὶ και and; even οἱ ο the βουνοὶ βουνος mound ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing
71:3 הֱיֵ֤ה hᵉʸˈē היה be לִ֨י׀ lˌî לְ to לְ lᵊ לְ to צ֥וּר ṣˌûr צוּר rock מָעֹ֡ון māʕˈôn מָעֹון dwelling לָ lā לְ to בֹ֗וא vˈô בוא come תָּמִ֗יד tāmˈîḏ תָּמִיד continuity צִוִּ֥יתָ ṣiwwˌîṯā צוה command לְ lᵊ לְ to הֹושִׁיעֵ֑נִי hôšîʕˈēnî ישׁע help כִּֽי־ kˈî- כִּי that סַלְעִ֖י salʕˌî סֶלַע rock וּ û וְ and מְצוּדָתִ֣י mᵊṣûḏāṯˈî מְצוּדָה fortification אָֽתָּה׃ ʔˈāttā אַתָּה you
71:3. adsument montes pacem populo et colles iustitiamLet the mountains receive peace for the people: and the hills justice.
2. He shall judge thy people with righteousness, and thy poor with judgment.
71:3. Be a God of protection and a place of strength for me, so that you may accomplish my salvation. For you are my firmament and my refuge.
71:3. Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou [art] my rock and my fortress.
The mountains shall bring peace to the people, and the little hills, by righteousness:

71:3 да принесут горы мир людям и холмы правду;
71:3
ἀναλαβέτω αναλαμβανω take up; take along
τὰ ο the
ὄρη ορος mountain; mount
εἰρήνην ειρηνη peace
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
καὶ και and; even
οἱ ο the
βουνοὶ βουνος mound
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
71:3
הֱיֵ֤ה hᵉʸˈē היה be
לִ֨י׀ lˌî לְ to
לְ lᵊ לְ to
צ֥וּר ṣˌûr צוּר rock
מָעֹ֡ון māʕˈôn מָעֹון dwelling
לָ לְ to
בֹ֗וא vˈô בוא come
תָּמִ֗יד tāmˈîḏ תָּמִיד continuity
צִוִּ֥יתָ ṣiwwˌîṯā צוה command
לְ lᵊ לְ to
הֹושִׁיעֵ֑נִי hôšîʕˈēnî ישׁע help
כִּֽי־ kˈî- כִּי that
סַלְעִ֖י salʕˌî סֶלַע rock
וּ û וְ and
מְצוּדָתִ֣י mᵊṣûḏāṯˈî מְצוּדָה fortification
אָֽתָּה׃ ʔˈāttā אַתָּה you
71:3. adsument montes pacem populo et colles iustitiam
Let the mountains receive peace for the people: and the hills justice.
71:3. Be a God of protection and a place of strength for me, so that you may accomplish my salvation. For you are my firmament and my refuge.
71:3. Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou [art] my rock and my fortress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. "Да принесут горы мир людям и холмы правду" - пусть в жизни людей господствует мирная жизнь и правосудие, пусть всякий чувствует спокойствие, в уверенности, что его правда всегда найдет защиту, а "притеснитель", живущий обманом, неправдой - получит кару. "Горы и холмы" - местности возвышенные, далеко видимые; пусть над всем господствует законность, как горы и холмы видимы отовсюду. По параллели с 6: гл. 1-2: ст. кн. пророка Михея под горами и холмами можно разуметь знатные классы еврейского народа, в силу их преобладающего положения способные давить низших себя. Тогда означенное выражение будет значить - пусть чувства законности и справедливости будут усвоены и высшим классом.
Adam Clarke: Commentary on the Bible - 1831
72:3: The mountains shall bring peace - Perhaps mountains and hills are here taken in their figurative sense, to signify princes and petty governors; and it is a prediction that all governors of provinces and magistrates should administer equal justice in their several departments and jurisdictions; so that universal peace should be preserved, and the people be every where prosperous; for שלום shalom signifies both peace and prosperity, for without the former the latter never existed.
But what is the meaning of "the little hills by righteousness?" Why, it has no meaning: and it has none, because it is a false division of the verse. The word בצדקה bitsedakah, in righteousness, at the end of Psa 72:3, should begin Psa 72:4, and then the sense will be plain. Psa 72:3 : "The mountains and the hills shall bring prosperity to the people." Psa 72:4 : "In righteousness he shall judge the poor of the people: he shall save the children of the needy, and shall break in pieces the oppressor."
The effects, mentioned in the fourth verse, show that King Solomon should act according to the law of his God; and that all officers, magistrates, and governors, should minister equal rights through every part of the land. The Septuagint has the true division: Αναλαβετω τα ορη ειρηνην τῳ λαῳ σου, και οἱ βουνοι· Εν δικαιοσυνῃ κρινει τους πτωχους του λαου, κ. τ. λ. "The mountains shall bring peace to thy people, and the hills: In righteousness shall he judge the poor of thy people," etc.
Albert Barnes: Notes on the Bible - 1834
72:3: The mountains shall bring peace to the people - The idea in this verse is that the land would be full of peace and the fruits of peace. All parts of it would be covered with the evidences that it was a land of quietness and security, where people could pursue their callings in safety, and enjoy the fruit of their labors. On the mountains and on all the little hills in the land there would be abundant harvests, the result of peace (so strongly in contrast with the desolations of war) - all showing the advantages of a peaceful reign. It is to be remembered that Judea is a country abounding in hills and mountains, and that a great part of its former fertility resulted from terracing the hills, and cultivating them as far as possible toward the summit. The idea here is, that one who should look upon the land - who could take in at a glance the whole country - would see those mountains and hills cultivated in the most careful manner, and everywhere bringing forth the productions of peace. Compare Psa 65:11-13. See also the notes at Psa 85:11-12.
And the little hills, by righteousness - That is, By the pRev_alence of righteousness, or under a reign of righteousness, the little hills would furnish illustrations of the influence of a reign of peace. Everywhere there would be the effects of a reign of peace. The whole land would be cultivated, and there would be abundance. Peace always produces these blessings; war always spreads desolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:3: mountains: Psa 72:16; Isa 32:16, Isa 32:17, Isa 52:7; Eze 34:13, Eze 34:14; Joe 3:18
little: Psa 65:12
by righteousness: Psa 85:10, Psa 85:11, Psa 96:11-13, Psa 98:8, Psa 98:9; Dan 9:24; Co2 5:19-21
Geneva 1599
72:3 The (d) mountains shall bring peace to the people, and the little hills, by righteousness.
(d) When justice reigns, even the places most barren will be enriched with your blessings.
John Gill
72:3 The mountains shall bring peace to the people,.... The people of God, as before. Kimchi and Ben Melech interpret this of the nations, and kings of the nations, comparable to mountains and hills, as in Mic 6:1; that should make peace with Israel in the days of Solomon, and in the days of the King Messiah. Jarchi, of the abundance of fruit the mountains and hills should bring forth; so that there would be no contention among men about gathering it; but everyone would invite his neighbour to partake thereof, according to Zech 3:10, and so the Midrash (p). The Targum explains it of the inhabitants of the mountains; and may be applied to the churches of Christ, comparable to the mountains for their firmness and stability, Is 2:2; and to the abundance of peace, holiness, and righteousness, that should be found in them in the times of Christ; or to the ministers of the Gospel, whose feet are beautiful, upon the mountains publishing peace and salvation by Christ, Is 52:7;
and the little hills by righteousness: that is, shall bring peace, by or with righteousness, the righteousness of Christ; the effect of which is spiritual peace and joy, Rom 5:1.
(p) In Yalkut Simeoni, ut supra. (par. 2. fol. 112. 2.)
John Wesley
72:3 The mountains - Which are so dangerous to passengers, in regard of robbers and wild beasts. Hereby it is implied, that other places should do so too, and that it should be common and universal.
Robert Jamieson, A. R. Fausset and David Brown
72:3 As mountains and hills are not usually productive, they are here selected to show the abundance of peace, being represented as
bringing--or, literally, "bearing" it as a produce.
by righteousness--that is, by means of his eminently just and good methods of ruling.
71:471:4: Իրաւ արասցէ աղքատաց ժողովրդեան, եւ կեցուսցէ՛ զորդիս տնանկաց, եւ խոնարհեցուսցէ՛ զամբարտաւանս[7118]։ [7118] Յօրինակին.Եւ կացուսցէ զորդիս տնան՛՛։
4 Թող արքան իրաւունք տայ ժողովրդի աղքատներին, պահպանի տնանկների որդիներին, եւ ընկճի ամբարտաւաններին:
4 Ժողովուրդին աղքատներուն իրաւունք պիտի ընէ, Տնանկին զաւակները պիտի ազատէ Ու բռնաւորը պիտի ջարդէ։
Իրաւ արասցէ աղքատաց ժողովրդեան, եւ կեցուսցէ զորդիս տնանկաց, եւ խոնարհեցուսցէ զամբարտաւանս:

71:4: Իրաւ արասցէ աղքատաց ժողովրդեան, եւ կեցուսցէ՛ զորդիս տնանկաց, եւ խոնարհեցուսցէ՛ զամբարտաւանս[7118]։
[7118] Յօրինակին.Եւ կացուսցէ զորդիս տնան՛՛։
4 Թող արքան իրաւունք տայ ժողովրդի աղքատներին, պահպանի տնանկների որդիներին, եւ ընկճի ամբարտաւաններին:
4 Ժողովուրդին աղքատներուն իրաւունք պիտի ընէ, Տնանկին զաւակները պիտի ազատէ Ու բռնաւորը պիտի ջարդէ։
zohrab-1805▾ eastern-1994▾ western am▾
71:471:4 да судит нищих народа, да спасет сынов убогого и смирит притеснителя,
71:4 κρινεῖ κρινω judge; decide τοὺς ο the πτωχοὺς πτωχος bankrupt; beggarly τοῦ ο the λαοῦ λαος populace; population καὶ και and; even σώσει σωζω save τοὺς ο the υἱοὺς υιος son τῶν ο the πενήτων πενης poor καὶ και and; even ταπεινώσει ταπεινωσις humiliation συκοφάντην συκοφαντης false accuser; slanderer
71:4 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) פַּ֭לְּטֵנִי ˈpallᵊṭēnî פלט escape מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty מִ mi מִן from כַּ֖ף kkˌaf כַּף palm מְעַוֵּ֣ל mᵊʕawwˈēl עול do wrong וְ wᵊ וְ and חֹומֵץ׃ ḥômˌēṣ חמץ oppress
71:4. iudicabit pauperes populi salvabit filios pauperis et confringet calumniatoremHe shall judge the poor of the people, and he shall save the children of the poor: and he shall humble the oppressor.
3. The mountains shall bring peace to the people, and the hills, in righteousness.
71:4. Rescue me, O my God, from the hand of the sinner, and from the hand of the unjust and those who act against the law.
71:4. Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor:

71:4 да судит нищих народа, да спасет сынов убогого и смирит притеснителя,
71:4
κρινεῖ κρινω judge; decide
τοὺς ο the
πτωχοὺς πτωχος bankrupt; beggarly
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
σώσει σωζω save
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
πενήτων πενης poor
καὶ και and; even
ταπεινώσει ταπεινωσις humiliation
συκοφάντην συκοφαντης false accuser; slanderer
71:4
אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s)
פַּ֭לְּטֵנִי ˈpallᵊṭēnî פלט escape
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
מִ mi מִן from
כַּ֖ף kkˌaf כַּף palm
מְעַוֵּ֣ל mᵊʕawwˈēl עול do wrong
וְ wᵊ וְ and
חֹומֵץ׃ ḥômˌēṣ חמץ oppress
71:4. iudicabit pauperes populi salvabit filios pauperis et confringet calumniatorem
He shall judge the poor of the people, and he shall save the children of the poor: and he shall humble the oppressor.
71:4. Rescue me, O my God, from the hand of the sinner, and from the hand of the unjust and those who act against the law.
71:4. Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 He shall judge thy people with righteousness, and thy poor with judgment. 3 The mountains shall bring peace to the people, and the little hills, by righteousness. 4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. 5 They shall fear thee as long as the sun and moon endure, throughout all generations. 6 He shall come down like rain upon the mown grass: as showers that water the earth. 7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. 11 Yea, all kings shall fall down before him: all nations shall serve him. 12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. 13 He shall spare the poor and needy, and shall save the souls of the needy. 14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. 15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. 16 There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. 17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, v. 2. Give him thy grace, and then thy people, committed to his charge, will have the benefit of it." Because God loved Israel, he made him king over them to do judgment and justice, 2 Chron. ix. 8. We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.
Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.
I. That it should be a righteous government (v. 2): He shall judge thy people with righteousness. Compare Isa. xi. 4. All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness (v. 3); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Acts xvii. 31.
II. That it should be a peaceable government: The mountains shall bring peace, and the little hills (v. 3); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace, v. 7. Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.
III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor, v. 2. Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, v. 4. This is insisted upon again (v. 12, 13), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him, Ps. x. 14. He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.
IV. That proud oppressors shall be reckoned with: He shall break them in pieces (v. 4), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos--To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one (Isa. xi. 4), and shall deliver the souls of his people from deceit and violence, v. 14. He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.
V. That religion shall flourish under Christ's government (v. 5): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him, Rev. xiv. 7. And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men (v. 7): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.
VI. That Christ's government shall be very comfortable to all his faithful loving subjects (v. 6): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isa. lv. 10. Let our hearts drink in the rain, Heb. vi. 7.
VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,
1. The extent of his territories (v. 8): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large (1 Kings iv. 21), according to the promise, Gen. xv. 18. But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations (Matt. xxiv. 14), and the kingdoms of the world shall become his kingdoms (Rev. xi. 15) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined--if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat (Gen. iii. 15), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?
2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces (v. 10): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles (Gen. x. 5), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2 Chron. ix. 23, 24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents, Matt. ii. 11. They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Rom. xii. 1. They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles, Rom. xv. 16. Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, v. 11. They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering, Mal. i. 11; Rev. vii. 9.
VIII. That he shall be honoured and beloved by all his subjects (v. 15): He shall live; his subjects shall desire his life (O king! live for ever) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession, Heb. vii. 8, 25. He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba--gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.
IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, v. 16. 1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty (Gen. xli. 47), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest, John iv. 35; Matt. ix. 37. The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.
X. That his government shall be perpetual, both to his honour and to the happiness of his subjects. The Lord Jesus shall reign for ever, and of him only this must be understood, and not at all of Solomon. It is Christ only that shall be feared throughout all generations (v. 5) and as long as the sun and moon endure, v. 7. 1. The honour of the princes is immortal and shall never be sullied (v. 17): His name shall endure for ever, in spite of all the malicious attempts and endeavours of the powers of darkness to eclipse the lustre of it and to cut off the line of it; it shall be preserved; it shall be perpetuated; it shall be propagated. As the names of earthly princes are continued in their posterity, so Christ's in himself. Filiabitur nomen ejus--His name shall descend to posterity. All nations, while the world stands, shall call him blessed, shall bless God for him, continually speak well of him, and think themselves happy in him. To the end of time, and to eternity, his name shall be celebrated, shall be made use of; every tongue shall confess it and every knee shall bow before it. 2. The happiness of the people if universal too; it is complete and everlasting: Men shall be blessed, truly and for ever blessed, in him. This plainly refers to the promise made unto the fathers that in the Messiah all the nations of the earth should be blessed. Gen. xii. 3.
Albert Barnes: Notes on the Bible - 1834
72:4: He shall judge the poor of the people - The afflicted; the down-trodden; the needy. He would vindicate their cause against their oppressors; his reign would be one of impartial justice, under which the rights of the poor as well as of the rich would be respected. See the notes at Isa 11:4.
He shall save the children of the needy - Those in humble life; those most likely to be oppressed by others; those who have no natural protectors.
And shall break in pieces the oppressor - Shall subdue, or destroy, those who live to oppress others. See the notes at Psa 12:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:4: He shall judge: Psa 72:12-14, Psa 109:31; Isa 11:4; Eze 34:15, Eze 34:16; Zac 11:7, Zac 11:11; Mat 11:5
break: Psa 2:9, Psa 94:5; Job 19:2, Job 34:24; Pro 20:26; Jer 51:20-23
the oppressor: Isa 9:4, Isa 51:12, Isa 51:13; Dan 2:34, Dan 2:35; Zac 9:8-10; Rev 18:6-8, Rev 18:20, Rev 18:24, Rev 19:2
Geneva 1599
72:4 He shall (e) judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
(e) He shows why the sword is committed to Kings that is, to defend the innocent, and suppress the wicked.
John Gill
72:4 He shall judge the poor of the people,.... Of the people of God, whether among Jews or Gentiles; See Gill on Ps 72:2;
he shall save the children of the needy; whose parents being needy, they are so too, in a spiritual sense, and in distressed circumstances. Such Christ saves from their sins; from the curses and condemnation of the law: from, wrath to come, and out of the hands of all their enemies;
and shall break in pieces the oppressor; the tyrant Satan, the god of this world; that has usurped a power over it; who works in the children of disobedience, and leads captive the people of God in their unregenerate state: the "calumniator", as some render the word; the accuser of the brethren: "the defrauder" (q), as others: who beguiled our first parents, and deceives mankind. Now it was foretold of Christ that he should break his head; and he was manifested in the flesh to destroy his works; and him himself; and he has broke him and all his schemes in pieces, and spoiled all his principalities and powers: The Syriac Version reads, "tyrants" or "oppressors", in the plural number; and it may include the Jews, who were the persecutors and oppressors of the first Christians; and Rome, Pagan and Papal; antichrist, and all the antichristian states, which have been, or will be, broken to pieces by Christ; who will rule them with a rod of iron, and break them in pieces as a potter's vessel, Rev_ 2:27.
(q) "calumniatorem", Pagninus, Tigurine version, Vatablus, Musculus; "fraudatorem", Muis, Cocceius.
John Wesley
72:4 Judge - Vindicate them from their oppressors.
Robert Jamieson, A. R. Fausset and David Brown
72:4 That peace, including prosperity, as an eminent characteristic of Christ's reign (Is 2:4; Is 9:6; Is 11:9), will be illustrated in the security provided for the helpless and needy, and the punishment inflicted on oppressors, whose power to injure or mar the peace of others will be destroyed (compare Is 65:25; Zech 9:10).
children of the needy--for the needy (compare sons of strangers, Ps 18:45 [Margin]).
71:571:5: Կացցէ եւ մնասցէ՛ ընդ արեւու, յառաջ քան զլուսին ազգէ մինչեւ յազգ։
5 Նա թող ապրի ու մնայ որքան որ արեւը լինի, լուսնից առաջ, սերնդից սերունդ:
5 Քեզմէ պիտի վախնան որչափ ատեն որ արեգակը ու լուսինը կը մնան, Ազգէ մինչեւ ազգ։
[425]Կացցէ եւ մնասցէ ընդ արեւու, յառաջ քան զլուսին`` ազգէ մինչեւ յազգ:

71:5: Կացցէ եւ մնասցէ՛ ընդ արեւու, յառաջ քան զլուսին ազգէ մինչեւ յազգ։
5 Նա թող ապրի ու մնայ որքան որ արեւը լինի, լուսնից առաջ, սերնդից սերունդ:
5 Քեզմէ պիտի վախնան որչափ ատեն որ արեգակը ու լուսինը կը մնան, Ազգէ մինչեւ ազգ։
zohrab-1805▾ eastern-1994▾ western am▾
71:571:5 и будут бояться Тебя, доколе пребудут солнце и луна, в роды родов.
71:5 καὶ και and; even συμπαραμενεῖ συμπαραμενω linger together τῷ ο the ἡλίῳ ηλιος sun καὶ και and; even πρὸ προ before; ahead of τῆς ο the σελήνης σεληνη moon γενεὰς γενεα generation γενεῶν γενεα generation
71:5 כִּֽי־ kˈî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you תִקְוָתִ֑י ṯiqwāṯˈî תִּקְוָה hope אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְ֝הוִ֗ה [ˈyhwˈih] יְהוָה YHWH מִבְטַחִ֥י mivṭaḥˌî מִבְטָח trust מִ mi מִן from נְּעוּרָֽי׃ nnᵊʕûrˈāy נְעוּרִים youth
71:5. et timebunt te quamdiu erit sol et ultra lunam in generatione generationumAnd he shall continue with the sun and before the moon, throughout all generations.
4. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
71:5. For you, O Lord, are my patience: my hope from my youth, O Lord.
71:5. For thou [art] my hope, O Lord GOD: [thou art] my trust from my youth.
They shall fear thee as long as the sun and moon endure, throughout all generations:

71:5 и будут бояться Тебя, доколе пребудут солнце и луна, в роды родов.
71:5
καὶ και and; even
συμπαραμενεῖ συμπαραμενω linger together
τῷ ο the
ἡλίῳ ηλιος sun
καὶ και and; even
πρὸ προ before; ahead of
τῆς ο the
σελήνης σεληνη moon
γενεὰς γενεα generation
γενεῶν γενεα generation
71:5
כִּֽי־ kˈî- כִּי that
אַתָּ֥ה ʔattˌā אַתָּה you
תִקְוָתִ֑י ṯiqwāṯˈî תִּקְוָה hope
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְ֝הוִ֗ה [ˈyhwˈih] יְהוָה YHWH
מִבְטַחִ֥י mivṭaḥˌî מִבְטָח trust
מִ mi מִן from
נְּעוּרָֽי׃ nnᵊʕûrˈāy נְעוּרִים youth
71:5. et timebunt te quamdiu erit sol et ultra lunam in generatione generationum
And he shall continue with the sun and before the moon, throughout all generations.
71:5. For you, O Lord, are my patience: my hope from my youth, O Lord.
71:5. For thou [art] my hope, O Lord GOD: [thou art] my trust from my youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7. "Доколе пребудут солнце и луна, в роды родов". Солнце и луна, переживающие поколения людей и всегда неизменные, являются символами прочности, вечности. Пусть царствование этого царя будет вечным и неизменным, как неизменно и вечно светят солнце и луна; пусть начала его царствования (законность, мир и правосудие) нерушимо переходят из поколения в поколение, во все роды. Пусть его царствование будет таким же знаком Божественного благоволения к царю и народу, каким было руно для Гедеона; пусть его царствование будет так же благотворно, как полезен дождь для растительного и животного мира. - "Процветет праведник и будет обилие мира" - пусть его царствование своей преобладающей, господствующей чертою будет иметь правосудие и полноту мира ("обилие мира").
Adam Clarke: Commentary on the Bible - 1831
72:5: They shall fear thee - There is no sense in which this can be spoken of Solomon, nor indeed of any other man: it belongs to Jesus Christ, and to him alone. He is the Prance of peace, who shall be feared and reverenced "through all generations, and as long as the sun and moon endure."
Albert Barnes: Notes on the Bible - 1834
72:5: They shall fear thee - That is, "men" shall fear thee, or thou shalt be feared, or Rev_erenced. The idea is, that his reign would continue, or that he would be obeyed during all the time mentioned here.
As long as the sun and moon endure - literally, "With the sun, and before the moon;" that is, as long as they have the sun with them, or have it to shine upon them, and as long as they are in the presence of the moon, or have its light. In other words, they would continue to the end of time; or to the end of the world. It does not denote "eternity," for it is not assumed in the Bible that the sun and moon will continue foRev_er; but the idea is, that as long as the sun shall continue to shine upon the earth - as long as people shall dwell upon the earth - the kingdom would be perpetual. There would be no change of dynasty; no new empire would arise to displace and to supersede this. This would be the dynasty under which the affairs of the world would be wound up; this the kingdom which would be found at the consummation of all things. The reign of the Messiah will be the "final" reign in the earth; that under which the affairs of earth will close.
Throughout all generations - While the generations of people dwell on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:5: They shall: Sa1 12:18; Kg1 3:28
as long: Psa 72:7, Psa 72:17, Psa 89:29, Psa 89:36, Psa 89:37; Isa 9:7; Dan 2:44, Dan 7:14, Dan 7:27; Luk 1:32, Luk 1:33; Co1 15:24, Co1 15:25; Eph 3:21; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
72:5
The invocation of Ps 72:1 is continued in the form of a wish: may they fear Thee, Elohim, עם־שׁמשׁ, with the sun, i.e., during its whole duration (עם in the sense of contemporary existence, as in Dan. 3:33). לפני־ירח, in the moonlight (cf. Job 8:16, לפני־שׁמשׁ, in the sunshine), i.e., so long as the moon shines. דּור דּורים (accusative of the duration of time, cf. Ps 102:25), into the uttermost generation which outlasts the other generations (like שׁמי השּׁמים of the furthest heavens which surround the other heavens). The first two periphrastic expressions for unlimited time recur in Ps 89:37., a Psalm composed after the time of Solomon; cf. the unfigurative expression in Solomon's prayer at the dedication of the Temple in 3Kings 8:40. The continuance of the kingship, from the operation of which such continuance of the fear of God is expected, is not asserted until Ps 72:17. It is capricious to refer the language of address in Ps 72:5 to the king (as Hupfeld and Hitzig do), who is not directly addressed either in Ps 72:4, or in Ps 72:6, or anywhere in the Psalm. With respect to God the desire is expressed that the righteous and benign rule of the king may result in the extension of the fear of God from generation to generation into endless ages. The poet in Ps 72:6 delights in a heaping up of synonyms in order to give intensity to the expression of the thoughts, just as in Ps 72:5; the last two expressions stand side by side one another without any bond of connection as in Ps 72:5. רביבים (from רבב, Arab. rbb, densum, spissum esse, and then, starting from this signification, sometimes multum and sometimes magnum esse) is the shower of rain pouring down in drops that are close together; nor is זרזיף a synonym of גּז, but (formed from זרף, Arab. ḏrf, to flow, by means of a rare reduplication of the first two letters of the root, Ew. 157, d) properly the water running from a roof (cf. B. Joma 87a: "when the maid above poured out water, זרזיפי דמיא came upon his head"). גּז, however, is not the meadow-shearing, equivalent to a shorn, mown meadow, any more than גּז, גּזּה, Arabic ǵizza, signifies a shorn hide, but, on the contrary, a hide with the wool or feathers (e.g., ostrich feathers) still upon it, rather a meadow, i.e., grassy plain, that is intended to be mown. The closing word ארץ (accus. loci as in Ps 147:15) unites itself with the opening word ירד: descendat in terram. In his last words (2 Sam. 23) David had compared the effects of the dominion of his successor, whom he beheld as by vision, to the fertilizing effects of the sun and of the rain upon the earth. The idea of Ps 72:6 is that Solomon's rule may prove itself thus beneficial for the country. The figure of the rain in Ps 72:7 gives birth to another: under his rule may the righteous blossom (expanding himself unhindered and under the most favourable circumsntaces), and (may there arise) salvation in all fulness עד־בּלי ירח, until there is no more moon (cf. the similar expression in Job 14:12). To this desire for the uninterrupted prosperity and happiness of the righteous under the reign of this king succeeds the desire for an unlimited extension of his dominion, Ps 72:8. The sea (the Mediterranean) and the river (the Euphrates) are geographically defined points of issue, whence the definition of boundary is extended into the unbounded. Solomon even at his accession ruled over all kingdoms from the Euphrates as far as the borders of Egypt; the wishes expressed here are of wider compass, and Zechariah repeats them predictively (Ps 9:10) with reference to the King Messiah.
Geneva 1599
72:5 They shall (f) fear thee as long as the sun and moon endure, throughout all generations.
(f) The people will embrace your true religion, when you give a king who rules according to your word.
John Gill
72:5 They shall fear thee,.... The King Messiah, the Judge of the poor, and the destroyer of the oppressor: either the tyrants and oppressors themselves shall fear him, and such who have been aiding and assisting to them; see Rev_ 11:11; or rather the people of God, the poor of the people, and children of the needy, judged and saved by Christ; who shall fear the Lord, both internally and externally, in the exercise of grace, and in the performance of religious worship; in all the parts of it, which are both included in the fear of the Lord; of which there will be many instances, both among Jews and Gentiles, in the latter day; see Hos 3:5; and this they shall do,
as long as the sun and moon endure, throughout all generations; or, "with the sun, and before the moon, generation of generations" (r); that is, to the end of the world, until sun and moon shall be no more: so long will Christ have a seed to serve him:; see Ps 89:36.
(r) Sic Eth. Syr. Arab. Apollinarius, Vatablus, & Cocceius.
John Wesley
72:5 Thee - Thee, O God, this shall be another blessed fruit of this righteous government, that together with peace, true religion shall be established, and that throughout all generations, which was begun in Solomon's days, but not fully accomplished 'till Christ came.
Robert Jamieson, A. R. Fausset and David Brown
72:5 as long as . . . endure--literally, "with the sun," coeval with its existence, and before, or, in presence of the moon, while it lasts (compare Gen 11:28, "before Terah," literally, "in presence of," while he lived).
71:671:6: Իջցէ որպէս զանձրեւ ՚ի վերայ գեղման, որպէս ցօղ զի ցօղէ յերկիր։
6 Նա թող իջնի որպէս անձրեւ հնձած խոտի վրայ եւ որպէս ցօղ՝ երկրի վրայ:
6 Հնձուած խոտի վրայ իջած անձրեւի պէս պիտի իջնէ, Տեղատարափներու պէս՝ որոնք երկիրը կը թրջեն։
Իջցէ որպէս զանձրեւ ի վերայ [426]գեղման, որպէս ցօղ զի ցօղէ յերկիր:

71:6: Իջցէ որպէս զանձրեւ ՚ի վերայ գեղման, որպէս ցօղ զի ցօղէ յերկիր։
6 Նա թող իջնի որպէս անձրեւ հնձած խոտի վրայ եւ որպէս ցօղ՝ երկրի վրայ:
6 Հնձուած խոտի վրայ իջած անձրեւի պէս պիտի իջնէ, Տեղատարափներու պէս՝ որոնք երկիրը կը թրջեն։
zohrab-1805▾ eastern-1994▾ western am▾
71:671:6 Он сойдет, как дождь на скошенный луг, как капли, орошающие землю;
71:6 καὶ και and; even καταβήσεται καταβαινω step down; descend ὡς ως.1 as; how ὑετὸς υετος rain ἐπὶ επι in; on πόκον ποκος and; even ὡσεὶ ωσει as if; about σταγόνες σταγων in; on τὴν ο the γῆν γη earth; land
71:6 עָלֶ֤יךָ׀ ʕālˈeʸḵā עַל upon נִסְמַ֬כְתִּי nismˈaḵtî סמך support מִ mi מִן from בֶּ֗טֶן bbˈeṭen בֶּטֶן belly מִ mi מִן from מְּעֵ֣י mmᵊʕˈê מֵעִים bowels אִ֭מִּי ˈʔimmî אֵם mother אַתָּ֣ה ʔattˈā אַתָּה you גֹוזִ֑י ḡôzˈî גזה [uncertain] בְּךָ֖ bᵊḵˌā בְּ in תְהִלָּתִ֣י ṯᵊhillāṯˈî תְּהִלָּה praise תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
71:6. descendet ut pluvia super vellus ut stillae inrorantes terramHe shall come down like rain upon the fleece; and as showers falling gently upon the earth.
5. They shall fear thee while the sun endureth, and so long as the moon, throughout all generations.
71:6. In you, I have been confirmed from conception. From my mother’s womb, you are my protector. In you, I will sing forever.
71:6. By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels: my praise [shall be] continually of thee.
He shall come down like rain upon the mown grass: as showers [that] water the earth:

71:6 Он сойдет, как дождь на скошенный луг, как капли, орошающие землю;
71:6
καὶ και and; even
καταβήσεται καταβαινω step down; descend
ὡς ως.1 as; how
ὑετὸς υετος rain
ἐπὶ επι in; on
πόκον ποκος and; even
ὡσεὶ ωσει as if; about
σταγόνες σταγων in; on
τὴν ο the
γῆν γη earth; land
71:6
עָלֶ֤יךָ׀ ʕālˈeʸḵā עַל upon
נִסְמַ֬כְתִּי nismˈaḵtî סמך support
מִ mi מִן from
בֶּ֗טֶן bbˈeṭen בֶּטֶן belly
מִ mi מִן from
מְּעֵ֣י mmᵊʕˈê מֵעִים bowels
אִ֭מִּי ˈʔimmî אֵם mother
אַתָּ֣ה ʔattˈā אַתָּה you
גֹוזִ֑י ḡôzˈî גזה [uncertain]
בְּךָ֖ bᵊḵˌā בְּ in
תְהִלָּתִ֣י ṯᵊhillāṯˈî תְּהִלָּה praise
תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
71:6. descendet ut pluvia super vellus ut stillae inrorantes terram
He shall come down like rain upon the fleece; and as showers falling gently upon the earth.
71:6. In you, I have been confirmed from conception. From my mother’s womb, you are my protector. In you, I will sing forever.
71:6. By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels: my praise [shall be] continually of thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
72:6: He shall come down like rain upon the mown grass - The word גז gez, which we translate mown grass, more properly means pastured grass or pastured land; for the dew of the night is intended to restore the grass which has been eaten in the course of the day. This very idea the Chaldee has seized, and renders the place thus: "He shall descend gently, like rain upon the grass which has been eaten by the locust." But there seems to be a reference to the thick night dews which in summer fall on the pasturages, and become the means of restoring the grass consumed in the day-time by the cattle. This is finely expressed by the most accomplished of all poets and agriculturists: -
Et quantum longis carpent armenta diebus,
Exigua tantum gelidus ros nocte reponet.
Virg. Geor. ii., ver. 201.
"For what the day devours, the nightly dew
Shall to the morn by pearly drops renew."
Dryden.
Or to leave poetry, which always says too much or too little, the plain prose is: -
"And as much as the flocks crop in the long days,
So much shall the cold dew restore in one short night."
As showers that water the earth - The influence of the doctrine and Spirit of Christ on the soul of man shall be as grateful, as refreshing, and as fructifying, as the nightly dews on the cropped fields, and the vernal showers on the cultivated lands. Without his influence all tillage is vain; without him there can neither be seed nor fruit.
Albert Barnes: Notes on the Bible - 1834
72:6: He shall come down - That is, The influence of his reign will be like fertilising showers. The word" he" in this place might have been "it," referring to his reign, or to the influence of his government.
Like rain upon the mown grass - The word rendered "mown grass" - גז gê z - means properly "a shearing," and is applied in Deu 18:4, and Job 31:20, to a fleece of wool. So it is understood here by the Septuagint, by the Latin Vulgate, by the Syriac, and by Luther; and, in accordance with this, it has been supposed by some that there is an allusion to the dew that descended on the fleece spread out by Gideon, Jdg 6:37. The Chaldee Paraphrase renders it, "As the grass that has been eaten off by locusts;" where the idea would be that after locusts have passed over a field, devouring everything, when the rain descends the fields Rev_ive, and nature again puts on the appearance of life. This idea is adopted by Rosenmuller. The common interpretation, however, which refers the word to a "mowing," that is, a "mown meadow," is probably the correct one; and thus understood, the image is very beautiful. The reign of the Messiah would resemble the gently descending shower, under which the grass which has been mown springs up again with freshness and beauty.
As showers that water the earth - literally, "like showers, the watering of the earth." The original word rendered "that water" suggests the idea of distilling, or "gently" flowing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:6: like: Deu 32:2; Sa2 23:4; Pro 16:15, Pro 19:12; Isa 5:6, Isa 14:3-5; Eze 34:23-26; Hos 6:3, Hos 14:5-7
Geneva 1599
72:6 He shall come (g) down like rain upon the mown grass: as showers [that] water the earth.
(g) As this is true in all godly kings, so it is chiefly verified in Christ, who with his heavenly dew, makes his Church ever to flourish.
John Gill
72:6 He shall come down like rain upon the mown grass,.... That is, the King and King's Son, the Messiah, whose coming is compared to rain, and showers of it; see Hos 6:3; and may be understood of his incarnation; when, like rain, he came down from heaven; not by an illapse or entrance of the human nature, which before was not in him; nor by local motion of his divine Person, with which that will not agree; but by assumption of human nature into union with him, as the Son of God; which was an instance of his condescending grace: like rain, he had no father as man; see Job 38:28; but was born of a virgin, through the power of the Holy Ghost; which was very marvellous, like the dew that fell on Gideon's fleece, when the earth about it was dry; which some think is here referred to. The word used signifies also a shorn fleece of wool; and so it is rendered by the Septuagint, and those versions which follow that: or, "shorn grass", shorn by locusts, as the Targum; rather by sheep, who, as by classical writers (s), are said to sheer the grass by biting it. Or, "like rain upon the fleece" (t); and as the rain is the gift of God to persons undeserving, in consequence of a decree, Job 28:26; sometimes comes suddenly, and is very grateful and refreshing; so Christ is the free gift of God to sinners, and by a decree of his; and his coming was suddenly, into his temple, and was welcome to them that looked for him; as he still is to all sensible sinners. Or this may be interpreted of the coming of Christ into the hearts of his people, by the communications of his Spirit and grace, which, like rain, came down from heaven; are dependent on the will of God, are free grace gifts, and given in abundance; and, like rain, refresh, revive, and make fruitful. Or else this may be applied to the administration of Christ's offices; as his prophetic office, his Gospel and doctrine, being from heaven, like rain, and falling, by divine direction, sometimes in one place, and sometimes in another; and like it in its effects, softening, quickening, and fructifying; and more especially it may respect the administration of his kingly office, since he is in the context spoken of as a King and Judge, and that in the latter day; whose administrations, though just and righteous; yet not cruel and severe, but mild and gentle; his commands are not grievous, nor his yoke heavy; though he will rule the wicked with a rod of iron, he holds forth the sceptre of grace and mercy to his own people; and when his kingdom shall come in all its glory, it will be times refreshing from the presence of the Lord; and his favour will be as the cloud of the latter rain; see Acts 3:19;
as showers that water the earth: signifying the same. The word is only in this place, and is used in the Talmud (u), in the plural number, for drops of water; and this sense of showers dropping on the earth is given by the Targum. Kimchi derives it from which, in the Syriac language, signifies to "cut"; and thinks the phrase is the same with the former, "as showers on the cut grass of the earth" (w). But perhaps the word rather designs the fissures and cracks of the earth through drought; and the sense is, that Christ's coming is like showers of rain upon the dry and parched ground, which are very acceptable to it.
(s) "Tondentes gramen oves", Ovid. de Remed. Amor. l. 1. "Tondentes gramina lanigerae pecudes", Lucret. c. 2. (t) "super vellus", V. L. Pagninus, Montanus. (u) T. Bab. Yoma, fol. 87. 1. (w) In Sepher Shorash. rad.
John Wesley
72:6 He shall come - Christ did come down from heaven, and brought or sent down from heaven his doctrine, (which is often compared to rain) and the sweet and powerful influences of his spirit.
Robert Jamieson, A. R. Fausset and David Brown
72:6 A beautiful figure expresses the grateful nature of His influence;
71:771:7: Ծագեսցի յաւուրս նորա արդարութիւն՝ բազում խաղաղութիւն, մինչեւ կատարեսցի լուսին[7119]։ [7119] Ոմանք.Ծագեսցէ յաւուրս նորա։
7 Նրա օրօք արդարութիւն եւ մեծ խաղաղութիւն թող տիրի, մինչեւ լուսնի վախճանը:
7 Անոր օրերուն մէջ արդարը պիտի ծաղկի Ու շատ խաղաղութիւն պիտի ըլլայ, Մինչեւ որ այլեւս լուսին չըլլայ։
Ծագեսցի յաւուրս նորա արդարութիւն` բազում խաղաղութիւն, մինչեւ կատարեսցի լուսին:

71:7: Ծագեսցի յաւուրս նորա արդարութիւն՝ բազում խաղաղութիւն, մինչեւ կատարեսցի լուսին[7119]։
[7119] Ոմանք.Ծագեսցէ յաւուրս նորա։
7 Նրա օրօք արդարութիւն եւ մեծ խաղաղութիւն թող տիրի, մինչեւ լուսնի վախճանը:
7 Անոր օրերուն մէջ արդարը պիտի ծաղկի Ու շատ խաղաղութիւն պիտի ըլլայ, Մինչեւ որ այլեւս լուսին չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
71:771:7 во дни его процветет праведник, и будет обилие мира, доколе не престанет луна;
71:7 ἀνατελεῖ ανατελλω spring up; rise ἐν εν in ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even πλῆθος πληθος multitude; quantity εἰρήνης ειρηνη peace ἕως εως till; until οὗ ος who; what ἀνταναιρεθῇ ανταναιρεω the σελήνη σεληνη moon
71:7 כְּ֭ ˈkᵊ כְּ as מֹופֵת môfˌēṯ מֹופֵת sign הָיִ֣יתִי hāyˈîṯî היה be לְ lᵊ לְ to רַבִּ֑ים rabbˈîm רַב much וְ֝ ˈw וְ and אַתָּ֗ה ʔattˈā אַתָּה you מַֽחֲסִי־ mˈaḥᵃsî- מַחְסֶה refuge עֹֽז׃ ʕˈōz עֹז power
71:7. germinabit in diebus eius iustitia et multitudo pacis donec non sit lunaIn his days shall justice spring up, and abundance of peace, till the moon be taken away.
6. He shall come down like rain upon the mown grass: as showers that water the earth.
71:7. I have become to many as if I were a portent, but you are a strong helper.
71:7. I am as a wonder unto many; but thou [art] my strong refuge.
In his days shall the righteous flourish; and abundance of peace so long as the moon endureth:

71:7 во дни его процветет праведник, и будет обилие мира, доколе не престанет луна;
71:7
ἀνατελεῖ ανατελλω spring up; rise
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
αὐτοῦ αυτος he; him
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
πλῆθος πληθος multitude; quantity
εἰρήνης ειρηνη peace
ἕως εως till; until
οὗ ος who; what
ἀνταναιρεθῇ ανταναιρεω the
σελήνη σεληνη moon
71:7
כְּ֭ ˈkᵊ כְּ as
מֹופֵת môfˌēṯ מֹופֵת sign
הָיִ֣יתִי hāyˈîṯî היה be
לְ lᵊ לְ to
רַבִּ֑ים rabbˈîm רַב much
וְ֝ ˈw וְ and
אַתָּ֗ה ʔattˈā אַתָּה you
מַֽחֲסִי־ mˈaḥᵃsî- מַחְסֶה refuge
עֹֽז׃ ʕˈōz עֹז power
71:7. germinabit in diebus eius iustitia et multitudo pacis donec non sit luna
In his days shall justice spring up, and abundance of peace, till the moon be taken away.
71:7. I have become to many as if I were a portent, but you are a strong helper.
71:7. I am as a wonder unto many; but thou [art] my strong refuge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:1: псалом, как мы говорили, представляет изображение того идеала царя и царствования, который нарисовал себе Соломон и к возможному приближению к которому он прилагал усилия. Но известный, исторический Соломон только начал свое царствование в указанном псалмом духе. Войн при нем не было, евреи пользовались внешним довольством - у каждого был свой виноградник и своя палатка, а также уважением среди иноплеменников; судебными своими решениями он поражал своих современников и имя его стало известным по всему миру. Во второй же половине своей жизни он, как известно, заслужил даже осуждение от Бога. Да и по существу нарисованного здесь идеала последний непосилен для человека вообще. Царь рисуется вечным (5: ст.), его владения - вся земля и народы (8-11), его царство - полное воплощение, осуществление мира (12: и 16). Такое царствование может принадлежать только Богу. Нарисованный Соломоном идеал царства нашел осуществление в Иисусе Христе, учение Которого - учение любви и всепрощения, царство Его - царство мира и правды и его назначение - распространиться по всей земле и навечно.

Исторический Соломон только частично, в начале своей деятельности осуществлял свой идеал, который вполне будет достигнут и только может быть достигнут в царстве Христа. Поэтому то все содержание псалма имеет прообразовательно-мессианский смысл. Тогда 16: стих, помимо уже указанного нами прямого смысла, может иметь следующий. Голые вершины могут обозначать вообще языческих народов, которые не имели за ложностью своих религий, ни правильного учения о Боге, ни возвышенной нравственности, почти не имели и праведников.

С принятием и усвоением ими христианства, последних у них появится более, чем на Ливане, т. е. среди евреев, что действительно уже осуществилось, так как евреи учения Христа не приняли, а язычники с готовностью последовали и следуют за Ним.
Adam Clarke: Commentary on the Bible - 1831
72:7: In his days shall the righteous flourish - There was nothing but peace and prosperity all the days of Solomon: for, "In his days Judah and Israel dwelt safely; every man under his vine and under his fig-tree, from Dan even to Beersheba;" Kg1 4:25.
So long as the moon endureth - עד בלי ירח ad beli yareach, "Till there be no more moon."
Albert Barnes: Notes on the Bible - 1834
72:7: In his days shall the righteous flourish - It will be a period when just and upright people will be protected, or when they shall receive the countenance of him who reigns. The administration of the kingdom that is to be set up will be in favor of righteousness or justice. The word "flourish" here is derived from the growth of plants - as plants sprout, or spring up - an emblem of prosperity.
And abundance of peace - literally, "multitude of peace;" that is, The things which produce peace, or which indicate peace, will not be few, but numerous; they will abound everywhere. They will be found in towns and villages, and private dwellings; in the calm and just administration of the affairs of the State; in abundant harvests; in intelligence, in education, and in undisturbed industry; in the protection extended to the rights of all.
So long as the moon endureth - Margin, as in Hebrew, "until there be no moon." That is, until the moon shall cease to shine upon the earth. See Psa 72:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:7: In his days: Psa 132:15-18; Isa 11:6-9, Isa 32:3-8, Isa 32:15-20, Isa 35:1-10, Isa 54:11-17, Isa 55:10-13; Isa 60:1, Isa 60:22, Isa 61:3-6, Isa 61:10, Isa 61:11; Mal 4:2; Act 4:32
abundance: Kg1 4:25; Ch1 22:8, Ch1 22:9; Isa 2:4, Isa 9:6, Isa 9:7; Dan 2:44; Luk 1:33, Luk 2:14; Eph 2:14-17
so long as the moon endureth: Heb. till there be no moon
John Gill
72:7 In his days shall the righteous flourish,.... As the grass of the field, Ps 72:16; the dews and rain of grace descending upon them; and as a branch, Prov 11:28. They being branches in Christ the vine, flourish and bring forth fruit; and as the palm tree, Ps 92:12; which the more it is pressed with weights, the more it grows; so they, the more they are afflicted, as the Israelites, the more they grow in grace and experience, and become fruitful in every good word and work; which is owing to their being planted in a good soil, in the house and courts of the Lord, where the word is preached, and ordinances administered; to their being rooted and grounded in the love of God and grace of Christ; to their being watered continually with the dews of divine favour; enjoying the bright shining of the sun of righteousness, and the refreshing gales of the divine Spirit, like the south wind upon them, causing their spices to flow out. The Targum is,
"in his days the righteous shall be multiplied;''
when the forces and fulness of the Gentiles shall be brought in, and the nation of the Jews shall be born at once: in the latter days of the Messiah, all the Lord's people shall be righteous; and none but righteous persons shall dwell in the new heavens and earth, Is 60:21, 2Pet 3:13. This is to be understood not of persons outwardly righteous only; nor that are so in their own conceit; nor that seek for righteousness by the works of the law, or depend on an external profession of religion; for such never flourish, nor grow in grace, who have no grace to grow in: but of such that are justified by the righteousness of Christ, have faith in him, and the seed of grace implanted in them. This is interpreted of the Messiah, by a Jewish writer (x); who observes, that in his days the priesthood shall return, and the rod of Aaron shall flourish;
and abundance of peace, so long as the moon endureth; alluding, no doubt, to the name of Solomon, which signifies peace; and to that peace and prosperity which were enjoyed under his reign, and was a shadow of what would be in the times of Christ: universal peace, in a temporal sense, was in the times of Augustus, in which Christ was born, and in whose reign the temple of Janus was shut, a sure sign of peace (y). Spiritual peace was made with God by his blood, and all things were reconciled by him, whether in heaven or in earth; Jew and Gentile were made both one, and reconciled in one body; and abundance of spiritual peace is enjoyed by those that believe in Christ: they are kept in perfect peace, and filled with it; and in the latter day there will be abundance of peace among the saints, There will be no disputes nor discord among them; no envying nor vexing one another; no animosities or contentions about religious matters; for they will then see eye to eye: and they will be at peace with the men of the world; there will be no more wars in the earth, nor bloodshed, nor persecution. And this shall endure till there is no moon, till there shall be no need of one; as there will not in the New Jerusalem state, in which there will be no night.
(x) Baal Hatiurim in Numb. fol. 169. 3. (y) Vell. Patercul. Hist. Rom. l. 2. Aurel. Victor. de Vir. Illust. Addit. c. 2. de Caesar. c. 1.
Robert Jamieson, A. R. Fausset and David Brown
72:7 and, carrying out the figure, the results are described in an abundant production
71:871:8: Տիրեսցէ նա ՚ի ծովէ մինչեւ ՚ի ծով, ՚ի գետոց մինչ ՚ի ծա՛գս աշխարհի[7120]։ [7120] Ոմանք.Մինչեւ ՚ի ծագս աշ՛՛։
8 Նա թող իշխի ծովից մինչեւ ծով, եւ գետերից մինչեւ ծագերն աշխարհի:
8 Ծովէն մինչեւ ծովը պիտի տիրէ անիկա Ու գետէն մինչեւ երկրին ծայրերը։
Տիրեսցէ նա ի ծովէ մինչեւ ի ծով, ի գետոց մինչեւ ի ծագս աշխարհի:

71:8: Տիրեսցէ նա ՚ի ծովէ մինչեւ ՚ի ծով, ՚ի գետոց մինչ ՚ի ծա՛գս աշխարհի[7120]։
[7120] Ոմանք.Մինչեւ ՚ի ծագս աշ՛՛։
8 Նա թող իշխի ծովից մինչեւ ծով, եւ գետերից մինչեւ ծագերն աշխարհի:
8 Ծովէն մինչեւ ծովը պիտի տիրէ անիկա Ու գետէն մինչեւ երկրին ծայրերը։
zohrab-1805▾ eastern-1994▾ western am▾
71:871:8 он будет обладать от моря до моря и от реки {Евфрат.} до концов земли;
71:8 καὶ και and; even κατακυριεύσει κατακυριευω lord it over; master ἀπὸ απο from; away θαλάσσης θαλασσα sea ἕως εως till; until θαλάσσης θαλασσα sea καὶ και and; even ἀπὸ απο from; away ποταμοῦ ποταμος river ἕως εως till; until περάτων περας extremity; limit τῆς ο the οἰκουμένης οικουμενη habitat
71:8 יִמָּ֣לֵא yimmˈālē מלא be full פִ֭י ˈfî פֶּה mouth תְּהִלָּתֶ֑ךָ tᵊhillāṯˈeḵā תְּהִלָּה praise כָּל־ kol- כֹּל whole הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day תִּפְאַרְתֶּֽךָ׃ tifʔartˈeḵā תִּפְאֶרֶת splendour
71:8. et dominabitur a mari usque ad mare et a flumine usque ad terminos terraeAnd he shall rule from sea to sea, and from the river unto the ends of the earth.
7. In his days shall the righteous flourish; and abundance of peace, till the moon be no more.
71:8. Let my mouth be filled with praise, so that I may sing your glory, your greatness all day long.
71:8. Let my mouth be filled [with] thy praise [and with] thy honour all the day.
He shall have dominion also from sea to sea, and from the river unto the ends of the earth:

71:8 он будет обладать от моря до моря и от реки {Евфрат.} до концов земли;
71:8
καὶ και and; even
κατακυριεύσει κατακυριευω lord it over; master
ἀπὸ απο from; away
θαλάσσης θαλασσα sea
ἕως εως till; until
θαλάσσης θαλασσα sea
καὶ και and; even
ἀπὸ απο from; away
ποταμοῦ ποταμος river
ἕως εως till; until
περάτων περας extremity; limit
τῆς ο the
οἰκουμένης οικουμενη habitat
71:8
יִמָּ֣לֵא yimmˈālē מלא be full
פִ֭י ˈfî פֶּה mouth
תְּהִלָּתֶ֑ךָ tᵊhillāṯˈeḵā תְּהִלָּה praise
כָּל־ kol- כֹּל whole
הַ֝ ˈha הַ the
יֹּ֗ום yyˈôm יֹום day
תִּפְאַרְתֶּֽךָ׃ tifʔartˈeḵā תִּפְאֶרֶת splendour
71:8. et dominabitur a mari usque ad mare et a flumine usque ad terminos terrae
And he shall rule from sea to sea, and from the river unto the ends of the earth.
71:8. Let my mouth be filled with praise, so that I may sing your glory, your greatness all day long.
71:8. Let my mouth be filled [with] thy praise [and with] thy honour all the day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. "От моря до моря" - от Средиземного моря, западной границы Палестины, до "моря", вероятно, Индийского на востоке, "от реки", так называется обыкновенно Евфрат - северная граница известного тогда древнему еврею мира, "до концов земли" - до крайней, конечной границы мира с юга. Смысл тот - пусть владения этого царя обнимут весь мир. - "Падут пред Ним жители пустынь", - т. е. дикие народы, независимые ни от каких повелителей и самоуправляющиеся племена. - "Лизать прах". У восточных народов (ассириян, египтян и индусов) был обычай в знак особенного почтения целовать на земле следы ног правителя. Пусть враги будут оказывать царю знаки самого глубокого почтения. - "Цари Фарсиса" - Фарсис - город в Испании, "островов" - острова финикийских владений в Средиземном море, на запад от Палестины. "Сава" - с евр. Шева. Одни эту местность находят в счастливой (южной) Аравии (что, по параллелизму противоположения речи вероятней), другие - в Африке, именно в нынешней Абиссинии. Власть этого царя да распространится не только на земли народов, но и на самые народы; пусть все народы и цари подчинятся ему. Здесь берутся географические пункты востока и запада как крайние точки, для изображения стран всего света.
Adam Clarke: Commentary on the Bible - 1831
72:8: He shall have dominion also from sea to sea - The best comment on this, as it refers to Solomon, may be found in Kg1 4:21, Kg1 4:24 : "And Solomon reigned over all kingdoms, from the river unto the land of the Philistines, and unto the border of Egypt; for he had dominion over all on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river; and he had peace on all sides round about him."
Solomon, it appears, reigned over all the provinces from the river Euphrates to the land of the Philistines, even to the frontiers of Egypt. The Euphrates was on the east of Solomon's dominions; the Philistines were westward, on the Mediterranean sea; and Egypt was on the south. Solomon had therefore, as tributaries, the kingdoms of Syria, Damascus, Moab, and Ammon, which lay between the Euphrates and the Mediterranean. Thus he appears to have possessed all the land which God covenanted with Abraham to give to his posterity.
Unto the ends of the earth - Or land, must mean the tract of country along the Mediterranean sea, which was the boundary of the land on that side: but, as the words may refer to Christ, every thing may be taken in its utmost latitude and extent.
Albert Barnes: Notes on the Bible - 1834
72:8: He shall have dominion also from sea to sea - There is probably an allusion here to the promise in Exo 23:31 : "And I will set thy bounds from the Red Sea even unto the sea of the Philistines, and from the desert unto the river." This was the original promise in regard to the bounds of the promised land. A promise similar to this occurs also in Gen 15:18 : "In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." The meaning here is, that what was implied in these ancient promises would be carried out under the reign of the king referred to in the psalm. The "immediate" allusion, therefore, in the phrase "from sea to sea," may have been from the Red Sea on the East to the Mediterranean on the West; but still the language is susceptible of a more enlarged application, and may mean from one sea to another; that is, embracing all the lands or countries lying between seas and oceans; or, in other words, that the dominion would be universal. Compare the notes at Psa 2:8.
And from the river ... - The Euphrates. This was emphatically "the river" to the Hebrews - the great river - the greatest river known to them; and this river would be naturally understood as intended by the expression, unless there was something to limit it. Besides, this was expressly designated in the original covenant as the boundary of the promised land. See, as above, Gen 15:18. The meaning here is, that, taking that river as one of the boundaries, or as a starting point, the dominion would extend from that to the utmost limits of the earth. It would have no other boundary but the limits of the world. The promise, therefore, is, that the dominion would be universal, or would pervade the earth; at once a kingdom of peace, and yet spreading itself all over the world. It is hardly necessary to say that this did not occur under Solomon, and that it could not have been expected that it would occur under him, and especially as it was expected that his reign would be one of peace and not of conquest. It would find its complete fulfillment only under the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:8: He shall: Psa 2:8, Psa 80:11, Psa 89:25, Psa 89:36; Exo 23:31; Kg1 4:21-24; Zac 9:10; Rev 11:15
the ends: Psa 22:27, Psa 22:28
Geneva 1599
72:8 He shall have dominion also from (h) sea to sea, and from the river unto the ends of the earth.
(h) That is, from the Red sea to the sea called the Syriacum, and from Euphrates forward, meaning, that Christ's kingdom would be large and universal.
John Gill
72:8 He shall have dominion also from sea to sea,.... The same is said of the Messiah in Zech 9:10; where he is manifestly spoken of as here, and regards the extent of his dominion; not over the land of Israel only, as some think; but over the Gentile world, through the preaching of the Gospel in the several parts of it; and especially as it will be in the latter day, when the kingdoms of this world will be his, and he will be King over all the earth; see Rev_ 17:14; which cannot agree with Solomon, whose dominion reached only to the land of the Philistines, to the border of Egypt, 3Kings 4:21; but Christ's dominion will be, as it follows,
and from the river unto the ends of the earth; which, as Kimchi owns, is clear, if applied to the Messiah, since his government shall be over all the world. The note of Aben Ezra on the text is worthy of regard.
"If this is said concerning Solomon, the meaning is, from the Red sea to the sea of the Philistines; and from the river, this is Euphrates; and the ends of the earth mean the wilderness; (see Ex 23:31); and, lo, mention is made of the length and breadth of the land of Israel: and if of the Messiah, the sense is, from the south sea, which is called the Idumean sea, to the northern sea, which is the sea of the ocean; and from the river, the river that goes out of Eden at the beginning of the east, unto the ends of the earth, which is at the end of the west;''
though rather the sense is, from the Indian ocean, the great sea, unto the Mediterranean sea; and from the river Euphrates to the end of the world. This text is applied to the Messiah by many Jewish writers (z), ancient and modern.
(z) Raya Mehimna in Zohar in Exod. fol. 49. 4. Bemidbar Rabba, s. 13. fol. 209. 4. Baal Hatturim in Num. fol. 178. 4. R. Nachman. Disput. cum fratre Paulo, p. 41.
John Wesley
72:8 Dominion - From one sea to another, or in all the parts of the habitable world. This was accomplished in Christ, and in him only. The river - Euphrates: which was the eastern border of the kingdom of Canaan, allotted by God, but enjoyed only by David, Solomon, and Christ. Of whose kingdom this may be mentioned, as one of the borders; because the kingdom of Christ is described under the shadow of Solomon's kingdom.
Robert Jamieson, A. R. Fausset and David Brown
72:8 The foreign nations mentioned (Ps 72:9-10) could not be included in the limits, if designed to indicate the boundaries of Solomon's kingdom. The terms, though derived from those used (Ex 23:31; Deut 11:24) to denote the possessions of Israel, must have a wider sense. Thus, "ends of the earth" is never used of Palestine, but always of the world (compare Margin).
71:971:9: Առաջի նորա նախ Հնդի՛կք անկցին, եւ թշնամիք նորա հող կերիցեն։
9 Հնդիկները ծնկի թող գան նրա առջեւ, եւ նրա թշնամիները հող ուտեն:
9 Անոր առջեւ անապատին բնակիչները ծունկ պիտի ծռեն Ու անոր թշնամիները փոշի պիտի լզեն։
Առաջի նորա [427]նախ Հնդիկք`` անկցին, եւ թշնամիք նորա հող կերիցեն:

71:9: Առաջի նորա նախ Հնդի՛կք անկցին, եւ թշնամիք նորա հող կերիցեն։
9 Հնդիկները ծնկի թող գան նրա առջեւ, եւ նրա թշնամիները հող ուտեն:
9 Անոր առջեւ անապատին բնակիչները ծունկ պիտի ծռեն Ու անոր թշնամիները փոշի պիտի լզեն։
zohrab-1805▾ eastern-1994▾ western am▾
71:971:9 падут пред ним жители пустынь, и враги его будут лизать прах;
71:9 ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him προπεσοῦνται προπιπτω Aithiops; Ethiops καὶ και and; even οἱ ο the ἐχθροὶ εχθρος hostile; enemy αὐτοῦ αυτος he; him χοῦν χους.1 dust λείξουσιν λειχω lick up
71:9 אַֽל־ ʔˈal- אַל not תַּ֭שְׁלִיכֵנִי ˈtašlîḵēnî שׁלך throw לְ lᵊ לְ to עֵ֣ת ʕˈēṯ עֵת time זִקְנָ֑ה ziqnˈā זִקְנָה old age כִּ ki כְּ as כְלֹ֥ות ḵᵊlˌôṯ כלה be complete כֹּ֝חִ֗י ˈkōḥˈî כֹּחַ strength אַֽל־ ʔˈal- אַל not תַּעַזְבֵֽנִי׃ taʕazᵊvˈēnî עזב leave
71:9. ante eum procident Aethiopes et inimici eius pulverem lingentBefore him the Ethiopians shall fall down: and his enemies shall lick the ground.
8. He shall have dominion also from sea to sea, and from the River unto the ends of the earth.
71:9. Do not cast me off in the time of old age. Do not abandon me when my strength will fail.
71:9. Cast me not off in the time of old age; forsake me not when my strength faileth.
They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust:

71:9 падут пред ним жители пустынь, и враги его будут лизать прах;
71:9
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
προπεσοῦνται προπιπτω Aithiops; Ethiops
καὶ και and; even
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
αὐτοῦ αυτος he; him
χοῦν χους.1 dust
λείξουσιν λειχω lick up
71:9
אַֽל־ ʔˈal- אַל not
תַּ֭שְׁלִיכֵנִי ˈtašlîḵēnî שׁלך throw
לְ lᵊ לְ to
עֵ֣ת ʕˈēṯ עֵת time
זִקְנָ֑ה ziqnˈā זִקְנָה old age
כִּ ki כְּ as
כְלֹ֥ות ḵᵊlˌôṯ כלה be complete
כֹּ֝חִ֗י ˈkōḥˈî כֹּחַ strength
אַֽל־ ʔˈal- אַל not
תַּעַזְבֵֽנִי׃ taʕazᵊvˈēnî עזב leave
71:9. ante eum procident Aethiopes et inimici eius pulverem lingent
Before him the Ethiopians shall fall down: and his enemies shall lick the ground.
71:9. Do not cast me off in the time of old age. Do not abandon me when my strength will fail.
71:9. Cast me not off in the time of old age; forsake me not when my strength faileth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
72:9: They that dwell in the wilderness - The ציים tsiyim, termed Ethiopians by the Vulgate, Septuagint, Ethiopic, and Arabic. The Syriac terms them the islands. But it is likely that those who dwell by the sea-coasts, and support themselves by navigation and fishing, are here intended.
His enemies shall lick the dust - Shall be so completely subdued, that they shall be reduced to the most abject state of vassalage, till they shall become proselytes to the Jewish faith.
Albert Barnes: Notes on the Bible - 1834
72:9: They that dwell in the wilderness shall bow before him - The word rendered "they that dwell in the wilderness" - ציים tsı̂ yı̂ ym, means properly those who abide in deserts, dry places, solitudes; and it might be applied either to animals or to people. It is applied to the former in Isa 13:21 (see the notes at that place); Isa 23:13; Isa 34:14; Jer 50:39. In all these, except Isa 23:13, it is rendered "wild beasts of the desert," denoting jackals, ostriches, etc.; but here, and in Psa 74:14, it is evidently applied to people, as denoting shepherds - nomadic tribes - people who have no permanent home, but who wander from place to place. The idea is, that these wild, wandering, unsettled hordes would become subject to him, or would bow down and acknowledge his authority. This can be fulfilled only under the Messiah.
And his enemies shall lick the dust - This is expressive of the most thorough submission and abject humiliation. It is language derived from what seems actually to occur in Oriental countries, where people prostrate themselves on their faces, and place their mouths on the ground, in token of Rev_erence or submission. Rosenmuller (Morgenland, vol. ii., pp. 82, 83) quotes a passage from Hugh Boyd's Account of his embassage to Candy in Ceylon, where he says that when he himself came to show respect to the king, it was by kneeling before him. But this, says he, was not the case with other ambassadors. "They almost literally licked the dust. They cast themselves on their faces on the stony ground, and stretched out their arms and legs; then they raised themselves upon their knees, and uttered certain forms of good wishes in the loudest tones - May the head of the king of kings reach above the sun; may he reign a thousand years." Compare the notes at Isa 49:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:9: They that: Kg1 9:18, Kg1 9:20, Kg1 9:21; Isa 35:1, Isa 35:2
his enemies: Psa 2:9, Psa 21:8, Psa 21:9, Psa 110:1, Psa 110:6; Luk 19:27
lick: Isa 49:23; Mic 7:17
Carl Friedrich Keil and Franz Delitzsch
72:9
This third strophe contains prospects, the ground of which is laid down in the fourth. The position of the futures here becomes a different one. The contemplation passes from the home relations of the new government to its foreign relations, and at the same time the wishes are changed into hopes. The awe-commanding dominion of the king shall stretch even into the most distant corners of the desert. ציּים is used both for the animals and the men who inhabit the desert, to be determined in each instance by the context; here they are men beyond all dispute, but in Ps 74:14; Is 23:13, it is matter of controversy whether men or beasts are meant. Since the lxx, Aquila, Symmachus, and Jerome here, and the lxx and Jerome in Ps 74:14, render Αἰθίοπες, the nomadic tribes right and left of the Arabian Gulf seem traditionally to have been associated in the mind with this word, more particularly the so-called Ichthyophagi. These shall bend the knee reverentially before him, and those who contend against him shall be compelled at last to veil their face before him in the dust. The remotest west and south become subject and tributary to him, viz., the kings of Tartessus in the south of Spain, rich in silver, and of the islands of the Mediterranean and the countries on its coasts, that is to say, the kings of the Polynesian portion of Europe, and the kings of the Cushitish or of the Joktanitish שׁבא and of the Cushitish סבא, as, according to Josephus, the chief city of Meroכ was called (vid., Genesis, S. 206). It was a queen of that Joktanitish, and therefore South Arabian Sheba, - perhaps, however, more correctly (vid., Wetzstein in my Isaiah, ii. 529) of the Cushitish (Nubian) Sheba, - whom the fame of Solomon's wisdom drew towards him, 1 Kings 10. The idea of their wealth in gold and in other precious things is associated with both peoples. In the expression השׁיב מנחה (to pay tribute, 4Kings 17:3, cf. Ps 3:4) the tribute is not conceived of as rendered in return for protection afforded (Maurer, Hengstenberg, and Olshausen), nor as an act repeated periodically (Rdiger, who refers to 2Chron 27:5), but as a bringing back, i.e., repayment of a debt, referre s. reddere debitum (Hupfeld), after the same idea according to which obligatory incomings are called reditus (revenues). In the synonymous expression הקריב אשׁכּר the presentation appears as an act of sacrifice. אשׁכּר signifies in Ezek 27:15 a payment made in merchandise, here a rent or tribute due, from שׂכר, which in blending with the Aleph prostheticum has passed over into שׂכר by means of a shifting of the sound after the Arabic manner, just as in אשׁכּל the verb שׂכל, to interweave, passes over into שׂכל (Rdiger in Gesenius' Thesaurus). In Ps 72:11 hope breaks through every bound: everything shall submit to his world-subduing sceptre.
John Gill
72:9 They that dwell in the wilderness shall bow before him,.... In token of subjection to him, reverence and worship of him, to whom every knee shall bow, Is 45:23. The Septuagint version, and others, render the word "Ethiopians", who dwell in a dry land, parched and burnt with the sun; and so it is a prophecy of their conversion to Christ, as in Ps 68:31; of which there is an instance, Acts 8:27; the word is used of the wild beasts of the field, in Is 13:21; to which wicked men, for the malignity of their nature, may be compared; as they are to the wild ass, to lions, leopards, and bears; and yet these are so tamed by the power of divine grace as to be made subject to Christ. Kimchi explains it as we do, of the inhabitants of the wilderness; and so the word is rendered in Ps 74:14; and instances in the Kedarenes; and it may in particular design those that dwell in the deserts of Arabia; and in general the Gentiles, the wilderness of the people, who in Gospel times should be brought to the knowledge of Christ, and submission to him: and it fitly describes the people of God in an unregenerate state; when they are as barren and unfruitful as the dry and parched ground, and as the heath in the wilderness; are in want of provision, and have nothing but husks to feed upon; in perplexity of ways, and know not which to take, or whither they are going; and in very dangerous circumstances, destruction and misery being in all their ways: in this wilderness state the Lord finds them, as he did Israel of old, and leads them about, and brings them to Christ; when they submit to him as a Saviour, being willing to be saved by him, and him only, and to his righteousness, as their justifying righteousness before God, and to the sceptre of his kingdom, to his laws and commands, to his Gospel, and the ordinances of it; all which they do not by constraint, but willingly. The Targum and Jarchi interpret it, the one of governors of provinces; the other of companies of princes. The Syriac version is, "the isles shall bow before him"; the inhabitants of the islands: but this is expressed in Ps 72:10. Aben Ezra thinks masters of ships are meant;
and his enemies shall lick the dust; of the earth; which is an instance of their great subjection to him; see Is 49:23; the allusion is to the custom of the eastern people, and which continues to this day with the Turks, that as soon as an ambassador sees the sultan, whether at the window, or elsewhere, he immediately falls down on his knees, and kisses the ground (a). The Jews particularly are the enemies of Christ, who rejected him, and would not have him to reign over them; and yet some of these became obedient to the faith of Christ, and more of them, even the whole nation, will in the latter day: all that are Christ's are, before conversion, enemies to him, to his people, to his Gospel and ordinances, to him as a King, and to all his laws and commands; but when his arrows are sharp in their hearts, they fall under him, and submit to him; throw off the yoke of sin, Satan, and the world, and own him, and obey him, as their King and Lawgiver.
(a) Mandevil. Itinerar. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
72:9 The extent of the conquests.
They that dwell in the wilderness--the wild, untutored tribes of deserts.
bow . . . dust--in profound submission. The remotest and wealthiest nations shall acknowledge Him (compare Ps 45:12).
71:1071:10: Թագաւորք Թարսսի եւ կղզեաց պատարագս մատուսցեն նմա. թագաւորք Արաբա՛յ եւ Սաբայ պատարագս բերցեն նմա։
10 Թարսիսի եւ կղզիների թագաւորները նուէրներ թող մատուցեն նրան, Արաբիայի եւ Սաբայի արքաներն ընծաներ թող բերեն նրան:
10 Թարսիսի ու կղզիներուն թագաւորները ընծայ պիտի մատուցանեն, Շաբայի ու Սաբայի թագաւորները պարգեւ պիտի բերեն։
Թագաւորք Թարսսի եւ կղզեաց պատարագս մատուսցեն նմա. թագաւորք [428]Արաբայ եւ Սաբայ պատարագս բերցեն նմա:

71:10: Թագաւորք Թարսսի եւ կղզեաց պատարագս մատուսցեն նմա. թագաւորք Արաբա՛յ եւ Սաբայ պատարագս բերցեն նմա։
10 Թարսիսի եւ կղզիների թագաւորները նուէրներ թող մատուցեն նրան, Արաբիայի եւ Սաբայի արքաներն ընծաներ թող բերեն նրան:
10 Թարսիսի ու կղզիներուն թագաւորները ընծայ պիտի մատուցանեն, Շաբայի ու Սաբայի թագաւորները պարգեւ պիտի բերեն։
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71:1071:10 цари Фарсиса и островов поднесут ему дань; цари Аравии и Савы принесут дары;
71:10 βασιλεῖς βασιλευς monarch; king Θαρσις θαρσις and; even αἱ ο the νῆσοι νησος island δῶρα δωρον present προσοίσουσιν προσφερω offer; bring to βασιλεῖς βασιλευς monarch; king Ἀράβων αραψ Araps καὶ και and; even Σαβα σαβα present προσάξουσιν προσαγω lead toward; head toward
71:10 כִּֽי־ kˈî- כִּי that אָמְר֣וּ ʔāmᵊrˈû אמר say אֹויְבַ֣י ʔôyᵊvˈay איב be hostile לִ֑י lˈî לְ to וְ wᵊ וְ and שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul נֹועֲצ֥וּ nôʕᵃṣˌû יעץ advise יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
71:10. reges Tharsis et insulae munera offerent reges Arabiae et Saba tributum conferentThe kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts:
9. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
71:10. For my enemies have spoken against me. And those who watched for my soul have taken counsel as one,
71:10. For mine enemies speak against me; and they that lay wait for my soul take counsel together,
The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts:

71:10 цари Фарсиса и островов поднесут ему дань; цари Аравии и Савы принесут дары;
71:10
βασιλεῖς βασιλευς monarch; king
Θαρσις θαρσις and; even
αἱ ο the
νῆσοι νησος island
δῶρα δωρον present
προσοίσουσιν προσφερω offer; bring to
βασιλεῖς βασιλευς monarch; king
Ἀράβων αραψ Araps
καὶ και and; even
Σαβα σαβα present
προσάξουσιν προσαγω lead toward; head toward
71:10
כִּֽי־ kˈî- כִּי that
אָמְר֣וּ ʔāmᵊrˈû אמר say
אֹויְבַ֣י ʔôyᵊvˈay איב be hostile
לִ֑י lˈî לְ to
וְ wᵊ וְ and
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul
נֹועֲצ֥וּ nôʕᵃṣˌû יעץ advise
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
71:10. reges Tharsis et insulae munera offerent reges Arabiae et Saba tributum conferent
The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts:
71:10. For my enemies have spoken against me. And those who watched for my soul have taken counsel as one,
71:10. For mine enemies speak against me; and they that lay wait for my soul take counsel together,
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Adam Clarke: Commentary on the Bible - 1831
72:10: The kings of Tarshish and of the isles shalt bring presents - Though Solomon did not reign over Cilicia, of which Tarsus was the capital, yet he might receive gifts, not in the sense of tribute; for מנחה minchah, the word here used, signifies a gratitude or friendly offering.
The kings of Sheba and Seba - Both countries of Arabia. From the former came the queen of Sheba, to hear the wisdom of Solomon. And she brought exceeding great presents or gifts, but not in the way of tribute, for Solomon had no jurisdiction in her country. And certainly many sovereigns, to obtain his friendship, sent him various presents of the choicest produce of their respective countries; and no doubt he did with them as with the queen of Sheba, gave them gifts in return. Hence the word אשכר eshcar is used, which signifies "a compensative present, made on account of benefits received."
Albert Barnes: Notes on the Bible - 1834
72:10: The kings of Tarshish - On the situation of Tarshish, see the notes at Isa 2:16. Compare Psa 48:7. The word seems to be used here to denote any distant region abounding with riches.
And of the isles ... - Representing also distant lands; or lands beyond the seas. The word "islands" among the Hebrews commonly denoted distant seacoasts, particularly those of the Mediterranean. See the notes at Isa 41:1.
The kings of Sheba and Seba - places in Arabia. On the word "Sheba," see the notes at Isa 60:6. On the word "Seba," see the notes at Isa 43:3.
Shall offer gifts - See the notes at Psa 45:12. Compare Isa 60:5-7, Isa 60:13-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:10: Psa 45:12, Psa 68:29; Kg1 10:1, Kg1 10:10, Kg1 10:25; Ch2 9:21; Isa 43:6, Isa 49:7, Isa 60:3, Isa 60:6, Isa 60:9; Mat 2:11
Geneva 1599
72:10 The kings of (i) Tarshish and of the isles shall bring presents: the kings (k) of Sheba and Seba shall offer gifts.
(i) Of Cilicia, and of all other countries beyond the sea, which he means by the isles.
(k) That is, of Arabia that rich country, of which Sheba was a part bordering on Ethiopia.
John Gill
72:10 The kings of Tarshish and of the isles shall bring presents,.... Tarshish either signifies the sea, as it is sometimes rendered in the Targum; and then the sense is, the kings of the sea, that is, of the islands of the sea, as it follows, shall be subject to the kingdom of Christ; and, as a token of it, bring presents to him, as the Moabites and Syrians did to David, and as several nations and kings did to Solomon, 2Kings 8:2; or it designs a large country inhabited by the Celtae (b), and so is distinct from the islands; and then the sense is, that kings, both of the continent, and of the islands of the sea, shall do homage to the Messiah;
and the kings of Sheba and Seba shall offer gifts; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "the kings of the Arabians and Saba"; and so Apollinarius, the Arabians, and Sabeans, these being places in Arabia Felix and Petraea (c): this will be fulfilled when the kings of the earth shall bring their honour and glory into the New Jerusalem, Rev_ 21:24. This, and the preceding verse, are interpreted of the Messiah by the ancient Jews (d); who say (e), that all the gifts that Jacob their father gave to Esau, the nations of the world shall return them to the King Messiah in time to come, according to the sense of these words; where it is not written "they shall bring"; but (f), "they shall return presents".
(b) Hiller. Onomast. p. 944. (c) Hiller. ibid. p. 165, 920. (d) Zohar in Gen. fol. 71. 1. (e) Bereshit Rabba, s. 78. fol. 69. 1. Bemidbar Rabba, s. 13. fol. 210. (f) "Redire facient, vel reddant", Muis.
John Wesley
72:10 The sea - Of remote countries, to which they used to go from Canaan by sea; which are frequently called isles in scripture; the kings that rule by sea or by land.
71:1171:11: Երկիրպագցեն նմա ամենայն թագաւորք երկրի, եւ ամենայն ազգք ծառայեսցեն նմա։
11 Աշխարհի բոլոր թագաւորները թող խոնարհուեն նրա առաջ, եւ բոլոր ազգերը թող ծառայեն նրան,
11 Բոլոր թագաւորները անոր երկրպագութիւն պիտի ընեն, Բոլոր ազգերը անոր պիտի ծառայեն։
Երկիր պագցեն նմա ամենայն թագաւորք երկրի, եւ ամենայն ազգք ծառայեսցեն նմա:

71:11: Երկիրպագցեն նմա ամենայն թագաւորք երկրի, եւ ամենայն ազգք ծառայեսցեն նմա։
11 Աշխարհի բոլոր թագաւորները թող խոնարհուեն նրա առաջ, եւ բոլոր ազգերը թող ծառայեն նրան,
11 Բոլոր թագաւորները անոր երկրպագութիւն պիտի ընեն, Բոլոր ազգերը անոր պիտի ծառայեն։
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71:1171:11 и поклонятся ему все цари; все народы будут служить ему;
71:11 καὶ και and; even προσκυνήσουσιν προσκυνεω worship αὐτῷ αυτος he; him πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste δουλεύσουσιν δουλευω give allegiance; subject αὐτῷ αυτος he; him
71:11 לֵ֭ ˈlē לְ to אמֹר ʔmˌōr אמר say אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) עֲזָבֹ֑ו ʕᵃzāvˈô עזב leave רִֽדְפ֥וּ rˈiḏᵊfˌû רדף pursue וְ֝ ˈw וְ and תִפְשׂ֗וּהוּ ṯifśˈûhû תפשׂ seize כִּי־ kî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver
71:11. et adorabunt eum omnes reges universae nationes servient eiAnd all kings of the earth shall adore him: all nations shall serve him.
10. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
71:11. saying: “God has abandoned him. Pursue and overtake him. For there is no one to rescue him.”
71:11. Saying, God hath forsaken him: persecute and take him; for [there is] none to deliver [him].
Yea, all kings shall fall down before him: all nations shall serve him:

71:11 и поклонятся ему все цари; все народы будут служить ему;
71:11
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
αὐτῷ αυτος he; him
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
δουλεύσουσιν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
71:11
לֵ֭ ˈlē לְ to
אמֹר ʔmˌōr אמר say
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עֲזָבֹ֑ו ʕᵃzāvˈô עזב leave
רִֽדְפ֥וּ rˈiḏᵊfˌû רדף pursue
וְ֝ ˈw וְ and
תִפְשׂ֗וּהוּ ṯifśˈûhû תפשׂ seize
כִּי־ kî- כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
מַצִּֽיל׃ maṣṣˈîl נצל deliver
71:11. et adorabunt eum omnes reges universae nationes servient ei
And all kings of the earth shall adore him: all nations shall serve him.
71:11. saying: “God has abandoned him. Pursue and overtake him. For there is no one to rescue him.”
71:11. Saying, God hath forsaken him: persecute and take him; for [there is] none to deliver [him].
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Adam Clarke: Commentary on the Bible - 1831
72:11: All kings shall fall down before - They shall reverence him on account of his great wisdom, riches, etc.
All nations shalt serve him - All the surrounding nations. This and the preceding verses are fully explained by Kg1 10:23-25 : "King Solomon exceeded all the kings of the earth for riches and for wisdom. And all the earth sought unto Solomon to hear his wisdom. And they brought every man his present, vessels of silver, and vessels of gold, and garments and armor, and spices, horses and mules a rate year by year." If we take these expressions to mean literally all the habitable globe, then they cannot be applied to Solomon; but if we take them as they are most evidently used by the sacred writer, then they are literally true. When all the earth shall be brought to receive the Gospel of Christ, then they may be applied to him.
Albert Barnes: Notes on the Bible - 1834
72:11: Yea, all kings shall fall down ... - That is, his reign will be universal. The kings and people mentioned in the pRev_ious verses are only specimens of what will occur. "All" kings - "all" nations - will do what these are represented as doing. They will submit to the Messiah; they will own him as their Lord. See the notes at Psa 2:8. Compare Isa 49:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:11: all kings: Psa 2:10-12, Psa 138:4, Psa 138:5; Isa 49:22, Isa 49:23; Rev 11:15, Rev 17:14, Rev 21:24, Rev 21:26
all nations: Psa 86:9; Isa 11:9, Isa 54:5; Rom 11:25; Rev 20:1-6
John Gill
72:11 Yea, all kings shall fall down before him,.... Or worship him; not with a civil, but religious worship; for such worship is due to Christ, he being God equal with the Father, and so to be equally honoured; the Creator of all things, the Redeemer of his people, Head and Lord of the church, and whom the angels adore; every part of worship is to be given him; internal, which lies in the exercise of faith, hope, love, fear, &c. and external, which consists of prayer to him, praise of him, preaching in his name, and the administration of ordinances; and this worship is to be performed in the same manner as to the Father, in spirit and in truth, in righteousness and holiness, with reverence and godly fear. This is to be understood, either literally of the kings of the earth, and which will have its full accomplishment in the latter day; see Is 49:23; or mystically of such who are made kings unto God the Father by Christ; who reign spiritually now, through the power of divine grace in their hearts; have the honour, riches, and attendance of kings, and a crown and kingdom prepared for them; and shall reign with Christ on earth, though under him, at whose feet they cast their crowns: all this shows the dignity of Christ's person and office; that he is the Prince of the kings of the earth, the firstborn of God, whom he has made higher than they, and King of kings, and Lord of lords; whose princes, and all whose subjects, are altogether kings. This passage is allowed to belong to the Messiah, both by ancient and modern Jews (g); and indeed it never was true of Solomon, nor of any other;
all nations shall serve him; which will be in the latter day; see Is 2:2; the Jews say (h), that in the world to come, or the times of the Messiah, all the Gentiles shall be voluntary proselytes.
(g) Zohar in Gen. fol. 84. 4. Bemidbar Rabba, s. 13. fol. 209. 4. Midrash Megillat Esther, fol. 86. 2. R. Isaac Chizzuk Emunah, par. 1. p. 44. (h) T. Avodah Zarah, fol. 24. 1.
John Wesley
72:11 All nations - Which cannot be said of Solomon with any truth or colour, but was unquestionably verified in Christ,
71:1271:12: Զի փրկեաց զաղքատն ՚ի հզօրէ. զաղքատ եւ զտնանկ որոյ ո՛չ է իւր օգնական[7121]։ [7121] Ոմանք.Զաղքատն ՚ի ձեռաց հզօրին, զաղքատն եւ զտնանկն յայնցանէ որ ո՛չ էր իւր օգնական։
12 քանզի հզօրի ձեռքից նա փրկեց աղքատին՝ աղքատին ու տնանկին, որոնք օգնական չունեն:
12 Վասն զի աղքատը պիտի փրկէ աղաղակելու ատենը, Խեղճն ալ ու զանիկա ալ, որ օգնական չունի։
Զի փրկեաց զաղքատն [429]ի հզօրէ, զաղքատն եւ զտնանկն որոյ ոչ է իւր օգնական:

71:12: Զի փրկեաց զաղքատն ՚ի հզօրէ. զաղքատ եւ զտնանկ որոյ ո՛չ է իւր օգնական[7121]։
[7121] Ոմանք.Զաղքատն ՚ի ձեռաց հզօրին, զաղքատն եւ զտնանկն յայնցանէ որ ո՛չ էր իւր օգնական։
12 քանզի հզօրի ձեռքից նա փրկեց աղքատին՝ աղքատին ու տնանկին, որոնք օգնական չունեն:
12 Վասն զի աղքատը պիտի փրկէ աղաղակելու ատենը, Խեղճն ալ ու զանիկա ալ, որ օգնական չունի։
zohrab-1805▾ eastern-1994▾ western am▾
71:1271:12 ибо он избавит нищего, вопиющего и угнетенного, у которого нет помощника.
71:12 ὅτι οτι since; that ἐρρύσατο ρυομαι rescue πτωχὸν πτωχος bankrupt; beggarly ἐκ εκ from; out of χειρὸς χειρ hand δυνάστου δυναστης dynasty; dynast καὶ και and; even πένητα πενης poor ᾧ ος who; what οὐχ ου not ὑπῆρχεν υπαρχω happen to be; belong βοηθός βοηθος helper
71:12 אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) אַל־ ʔal- אַל not תִּרְחַ֣ק tirḥˈaq רחק be far מִמֶּ֑נִּי mimmˈennî מִן from אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s) לְ lᵊ לְ to עֶזְרָ֥תִי ʕezrˌāṯî עֶזְרָה help חֽוּשָׁהחישׁה *ḥˈûšā חושׁ make haste
71:12. quia eruet pauperem a potente et inopem cui non est adiutorFor he shall deliver the poor from the mighty: and the needy that had no helper.
11. Yea, all kings shall fall down before him: all nations shall serve him.
71:12. O God, do not be far from me. O my God, provide for my assistance.
71:12. O God, be not far from me: O my God, make haste for my help.
For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper:

71:12 ибо он избавит нищего, вопиющего и угнетенного, у которого нет помощника.
71:12
ὅτι οτι since; that
ἐρρύσατο ρυομαι rescue
πτωχὸν πτωχος bankrupt; beggarly
ἐκ εκ from; out of
χειρὸς χειρ hand
δυνάστου δυναστης dynasty; dynast
καὶ και and; even
πένητα πενης poor
ος who; what
οὐχ ου not
ὑπῆρχεν υπαρχω happen to be; belong
βοηθός βοηθος helper
71:12
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
אַל־ ʔal- אַל not
תִּרְחַ֣ק tirḥˈaq רחק be far
מִמֶּ֑נִּי mimmˈennî מִן from
אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s)
לְ lᵊ לְ to
עֶזְרָ֥תִי ʕezrˌāṯî עֶזְרָה help
חֽוּשָׁהחישׁה
*ḥˈûšā חושׁ make haste
71:12. quia eruet pauperem a potente et inopem cui non est adiutor
For he shall deliver the poor from the mighty: and the needy that had no helper.
71:12. O God, do not be far from me. O my God, provide for my assistance.
71:12. O God, be not far from me: O my God, make haste for my help.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15. Распространение владычества этого царя будет достигнуто, однако, не завоеваниями, не насильственными средствами, а мирными - добровольным подчинением ему всех народов, в силу укоренившегося в них сознания, что только его царствование есть царство мира и справедливости.

- "Драгоценна будет кровь их пред очами его" - он будет охранять праведников от насилий и сберегать и дорожить их жизнью ("кровь" - носительница жизни), т. е. в его царстве возобладает праведник и будет главенствовать. Поэтому имя этого царя всегда будет почитаемо, он будет жить в народной памяти, ему будут приносить в дар аравийское золото, отличавшееся своею ценностью за изобилием самородков, и изо дня в день будут молиться о нем и его правлении.
Adam Clarke: Commentary on the Bible - 1831
72:12: He shall deliver the needy when he crieth - The poor and the rich shall, in the administration of justice, be equally respected; and the strong shall not be permitted to oppress the weak.
Albert Barnes: Notes on the Bible - 1834
72:12: For he shall deliver the needy when he crieth - The sufferer; the down-trodden; the oppressed. See the notes at Psa 72:4. Compare the notes at Isa 61:1.
The poor also ... - All who have no protector; all who are exposed to injustice and wrong from others. This is everywhere declared to be the characteristic of the reign of the Messiah. See the notes at Isa 11:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:12: For: Psa 72:4, Psa 10:17, Psa 82:3, Psa 82:4, Psa 102:17, Psa 102:20; Job 29:12; Isa 41:17; Luk 4:18, Luk 7:22; Co2 8:9; Heb 7:25; Rev 3:17, Rev 3:18
him: Ecc 4:1; Isa 63:4, Isa 63:5
Carl Friedrich Keil and Franz Delitzsch
72:12
The confirmation of these prospects is now given. Voluntative forms are intermingled because the prospect extending into the future is nevertheless more lyrical than prophetic in its character. The elevation of the king to the dominion of the world is the reward of his condescension; he shows himself to be the helper and protecting lord of the poor and the oppressed, who are the especial object upon which God's eye is set. He looks upon it as his task to deal most sympathizingly and most considerately (יחס) just with those of reduced circumstances and with the poor, and their blood is precious in his eyes. Ps 72:12 is re-echoed in Job 29:12. The meaning of Ps 72:14 is the same as Ps 116:15. Instead of יקר, by a retention of the Jod of the stem it is written ייקר. Just as in Ps 49:10, ייקר here also is followed by ויחי. The assertion is individualized: and he (who was threatened with death) shall live (voluntative, having reference to the will of the king). But who is now the subject to ויתּן-? Not the rescued one (Hitzig), for after the foregoing designations (Ps 72:11.) we cannot expect to find "the gold of Sheba" (gold from Jeman or Aethiopia) in his possession. Therefore it is the king, and in fact Solomon, of whom the disposal of the gold of Sheba (Saba) is characteristic. The king's thought and endeavour are directed to this, that the poor man who has almost fallen a victim shall live or revive, and not only will he maintain his cause, he will also bestow gifts upon him with a liberal hand, and he (the poor one who has been rescued and endowed from the riches of the king) shall pray unceasingly for him (the king) and bless him at all times. The poor one is he who is restored to life and endowed with gifts, and who intercedes and blesses; the king, however, is the beneficent giver. It is left for the reader to supply the right subjects in thought to the separate verbs. That clearly marked precision which we require in rhetorical recital is alien to the Oriental style (vid., my Geschichte der jdischen Poesie, S. 189). Maurer and Hofmann also give the same interpretation as we have done.
John Gill
72:12 For he shall deliver the needy when he crieth,.... Such as are not only in want, but are sensible of it, see their need of Christ and his righteousness, and salvation by him, and cry to him for the same, under a sense of their misery and danger; these he delivers out of all their troubles, and out of the hands of all their enemies, and supplies all their need;
the poor also; the poor in spirit; who acknowledge their spiritual poverty, and apply to him for the true riches; to these he gives gold tried in the fire, that they may be rich; he gives them grace here, and glory hereafter;
and him that hath no helper; that is in an helpless condition; can neither help himself, nor can any creature, angel or man, give him any help: but this being laid on Christ, and found in him, is given to him, whereby he is delivered out of a miserable state into a very comfortable and happy one; and such humane, kind, and tender regard to the needy, poor, and helpless, in this great King spoken of, is what engages to a cheerful subjection to him, and worship and reverence of him; more of which is expressed in the following verses, as the reason of the great esteem he should be had in.
Robert Jamieson, A. R. Fausset and David Brown
72:12 They are not the conquests of arms, but the influences of humane and peaceful principles (compare Is 9:7; Is 11:1-9; Zech 9:9-10).
71:1371:13: Անխայեսցէ նա յաղքատն եւ ՚ի տնանկ, եւ զանձինս տնանկաց կեցուսցէ.
13 Նա կը խղճայ աղքատին ու տնանկին, եւ տնանկների հոգին կը փրկի:
13 Պիտի խղճայ աղքատին ու տնանկին Եւ տնանկներուն անձերը պիտի ազատէ։
Անխայեսցէ նա յաղքատն եւ ի տնանկն, եւ զանձինս տնանկաց կեցուսցէ:

71:13: Անխայեսցէ նա յաղքատն եւ ՚ի տնանկ, եւ զանձինս տնանկաց կեցուսցէ.
13 Նա կը խղճայ աղքատին ու տնանկին, եւ տնանկների հոգին կը փրկի:
13 Պիտի խղճայ աղքատին ու տնանկին Եւ տնանկներուն անձերը պիտի ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
71:1371:13 Будет милосерд к нищему и убогому, и души убогих спасет;
71:13 φείσεται φειδομαι spare; refrain πτωχοῦ πτωχος bankrupt; beggarly καὶ και and; even πένητος πενης poor καὶ και and; even ψυχὰς ψυχη soul πενήτων πενης poor σώσει σωζω save
71:13 יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed יִכְלוּ֮ yiḵlˈû כלה be complete שֹׂטְנֵ֪י śōṭᵊnˈê שׂטן bear grudge נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul יַֽעֲט֣וּ yˈaʕᵃṭˈû עטה cover חֶ֭רְפָּה ˈḥerpā חֶרְפָּה reproach וּ û וְ and כְלִמָּ֑ה ḵᵊlimmˈā כְּלִמָּה insult מְ֝בַקְשֵׁ֗י ˈmᵊvaqšˈê בקשׁ seek רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
71:13. parcet inopi et pauperi et animas pauperum salvabitHe shall spare the poor and needy: and he shall save the souls of the poor.
12. For he shall deliver the needy when he crieth; and the poor, that hath no helper.
71:13. May they be confounded, and may they fail, who drag down my soul. Let them be covered with confusion and shame, who seek evils for me.
71:13. Let them be confounded [and] consumed that are adversaries to my soul; let them be covered [with] reproach and dishonour that seek my hurt.
He shall spare the poor and needy, and shall save the souls of the needy:

71:13 Будет милосерд к нищему и убогому, и души убогих спасет;
71:13
φείσεται φειδομαι spare; refrain
πτωχοῦ πτωχος bankrupt; beggarly
καὶ και and; even
πένητος πενης poor
καὶ και and; even
ψυχὰς ψυχη soul
πενήτων πενης poor
σώσει σωζω save
71:13
יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed
יִכְלוּ֮ yiḵlˈû כלה be complete
שֹׂטְנֵ֪י śōṭᵊnˈê שׂטן bear grudge
נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul
יַֽעֲט֣וּ yˈaʕᵃṭˈû עטה cover
חֶ֭רְפָּה ˈḥerpā חֶרְפָּה reproach
וּ û וְ and
כְלִמָּ֑ה ḵᵊlimmˈā כְּלִמָּה insult
מְ֝בַקְשֵׁ֗י ˈmᵊvaqšˈê בקשׁ seek
רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
71:13. parcet inopi et pauperi et animas pauperum salvabit
He shall spare the poor and needy: and he shall save the souls of the poor.
71:13. May they be confounded, and may they fail, who drag down my soul. Let them be covered with confusion and shame, who seek evils for me.
71:13. Let them be confounded [and] consumed that are adversaries to my soul; let them be covered [with] reproach and dishonour that seek my hurt.
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Albert Barnes: Notes on the Bible - 1834
72:13: He shall spare the poor and needy - He will have pity on; he will show mercy or favor to them.
And shall save the souls of the needy - Will guard and defend them; will be their protector and friend. His administration will have special respect to those who are commonly overlooked, and who are exposed to oppression and wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:13: shall save: Psa 109:31; Job 5:15, Job 5:16; Eze 34:16; Mat 5:3, Mat 18:11; Jam 2:5, Jam 2:6
John Gill
72:13 He shall spare the poor and needy,.... Pity them, have mercy and compassion on them, and sympathize with them; such an one is Christ, a merciful King, as well as High Priest, who is touched with a feeling of his people's infirmities, and who in his love and pity has redeemed them;
and shall save the souls of the needy; not to the exclusion of their bodies, which are also his care and charge, are bought with his blood, are preserved by him, will be raised from the dead, and made like his glorious body; but souls are mentioned as being the most excellent part of man, and which having sinned, are liable to damnation and the second death; and are therefore the special objects of redemption and salvation; these are saved by him from all their sins, and from wrath to come they deserve; hence his name is called "Jesus", a Saviour.
71:1471:14: ՚ի վաշխից չարաց փրկեսցէ զանձինս նոցա։ Պատուակա՛ն է անուն նորա առաջի նոցա[7122]. [7122] Ոմանք.՚Ի վաշխից չարեաց. կամ՝ ՚ի վաշխից եւ ՚ի չարաց։
14 Չար վաշխառուներից կ’ազատի նրանց: Նրա անունը փառաւոր է նրանց առաջ:
14 Հարստահարութենէ ու բռնութենէ պիտի փրկէ անոնց անձը Եւ անոնց արիւնը պատուական պիտի ըլլայ իր առջեւ։
ի վաշխից չարաց փրկեսցէ զանձինս նոցա. պատուական է [430]անուն նորա առաջի նոցա:

71:14: ՚ի վաշխից չարաց փրկեսցէ զանձինս նոցա։ Պատուակա՛ն է անուն նորա առաջի նոցա[7122].
[7122] Ոմանք.՚Ի վաշխից չարեաց. կամ՝ ՚ի վաշխից եւ ՚ի չարաց։
14 Չար վաշխառուներից կ’ազատի նրանց: Նրա անունը փառաւոր է նրանց առաջ:
14 Հարստահարութենէ ու բռնութենէ պիտի փրկէ անոնց անձը Եւ անոնց արիւնը պատուական պիտի ըլլայ իր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
71:1471:14 от коварства и насилия избавит души их, и драгоценна будет кровь их пред очами его;
71:14 ἐκ εκ from; out of τόκου τοκος interest καὶ και and; even ἐξ εκ from; out of ἀδικίας αδικια injury; injustice λυτρώσεται λυτροω ransom τὰς ο the ψυχὰς ψυχη soul αὐτῶν αυτος he; him καὶ και and; even ἔντιμον εντιμος valued; valuable τὸ ο the ὄνομα ονομα name; notable αὐτῶν αυτος he; him ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
71:14 וַ֭ ˈwa וְ and אֲנִי ʔᵃnˌî אֲנִי i תָּמִ֣יד tāmˈîḏ תָּמִיד continuity אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope וְ֝ ˈw וְ and הֹוסַפְתִּ֗י hôsaftˈî יסף add עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole תְּהִלָּתֶֽךָ׃ tᵊhillāṯˈeḵā תְּהִלָּה praise
71:14. ab usura et iniquitate redimet animam eorum et pretiosus erit sanguis eorum coram oculis eiusHe shall redeem their souls from usuries and iniquity: and their names shall be honourable in his sight.
13. He shall have pity on the poor and needy, and the souls of the needy he shall save.
71:14. But I will always have hope. And I will add more to all your praise.
71:14. But I will hope continually, and will yet praise thee more and more.
He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight:

71:14 от коварства и насилия избавит души их, и драгоценна будет кровь их пред очами его;
71:14
ἐκ εκ from; out of
τόκου τοκος interest
καὶ και and; even
ἐξ εκ from; out of
ἀδικίας αδικια injury; injustice
λυτρώσεται λυτροω ransom
τὰς ο the
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
ἔντιμον εντιμος valued; valuable
τὸ ο the
ὄνομα ονομα name; notable
αὐτῶν αυτος he; him
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
71:14
וַ֭ ˈwa וְ and
אֲנִי ʔᵃnˌî אֲנִי i
תָּמִ֣יד tāmˈîḏ תָּמִיד continuity
אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope
וְ֝ ˈw וְ and
הֹוסַפְתִּ֗י hôsaftˈî יסף add
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
תְּהִלָּתֶֽךָ׃ tᵊhillāṯˈeḵā תְּהִלָּה praise
71:14. ab usura et iniquitate redimet animam eorum et pretiosus erit sanguis eorum coram oculis eius
He shall redeem their souls from usuries and iniquity: and their names shall be honourable in his sight.
71:14. But I will always have hope. And I will add more to all your praise.
71:14. But I will hope continually, and will yet praise thee more and more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
72:14: From deceit and violence - Because they are poor and uneducated, they are liable to be deceived; and because they are helpless, they are liable to oppression; but his equal justice shall duly consider these cases; and no man shall suffer because he is deceived, though the letter of the law may be against him.
And precious shall their blood be - If the blood or life of such a person shall have been spilt by the hand of violence, he shall seek it out, and visit it on the murderer, though he were the chief in the land. He shall not be screened, though he were of the blood royal, if he have willfully taken away the life of a man.
Albert Barnes: Notes on the Bible - 1834
72:14: He shall redeem their soul from deceit and violence - He will rescue their lives; that is, he will deliver them from the hands of men who practice deceit, or who are dishonest and unjust - and from the hands of those who oppress. This is stating in another form the idea that his reign would be one of equity, protecting the rights of the poor, and delivering the oppressed.
And precious shall their blood be in his sight - That is, so precious that he will not permit it to be shed unjustly, but will come to their rescue when their life is in danger; or, that - being shed - he will regard it as so valuable that he will not permit it to go unavenged. He will never be indifferent to their safety, or their reputation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:14: he shall: Psa 25:22, Psa 130:8; Gen 48:16; Sa2 4:9; Luk 1:68-75; Tit 2:14
precious: Psa 116:15; Mat 23:30-36; Th1 2:15, Th1 2:16; Rev 6:9-11, Rev 17:6, Rev 18:20-24, Rev 19:2
Geneva 1599
72:14 He shall redeem their soul from deceit and violence: and (l) precious shall their blood be in his sight.
(l) Though tyrants pause not to shed blood, yet this godly king will preserve his subjects from all kinds of wrong.
John Gill
72:14 He shall redeem their soul from deceit and violence,.... From all the secret and open designs and efforts of their enemies; "from deceit", and deceitfulness of sin and its lusts, so as that they shall not be finally hardened and destroyed by it; from the deceitfulness of the old serpent the devil, and all his cunning wiles and stratagems; and from false teachers, who lie in wait to deceive, and who would, if possible, deceive the very elect, but shall not: and from "violence"; from the violent and tyrannical power of sin, so as that it shall not have the dominion over them; from the rage and fury of the men of the world, which is overcome by him; and from Satan, the strong man armed, who is stronger than they; from him the devouring lion, who will not be able to snatch them out of Christ's hands;
and precious shall their blood be in his sight; so that he either prevents the shedding of it, or, when shed, avenges it; and dear are such persons to him; and very acceptable is the sacrifice of their lives for his sake, who have the honour to suffer martyrdom for him; see Ps 116:15.
John Wesley
72:14 Deceit and violence - The two ways whereby the lives of men are usually destroyed. Precious - He will not be prodigal of the lives of his subjects, but like a true father of his people, will tenderly preserve them, and severely avenge their blood upon those who shall shed it.
71:1571:15: կեցցէ եւ տացի նմա յոսկւոյն Արաբացւոց։ Յաղօթս կացցեն առ նա յամենայն ժամ, եւ զօրհանապազ օրհնեսցեն զնա։
15 Նա կ’ապրի, եւ արաբների ոսկին նրան պիտի տրուի: Ամէն ժամ աղօթքի կը կանգնեն նրա առջեւ եւ գիշեր-ցերեկ կ’օրհնեն նրան:
15 Պիտի ապրի եւ Շաբայի ոսկիէն անոր պիտի տրուի Ու ամէն ատեն աղօթք պիտի մատուցանուի անոր։Ամէն օր պիտի օրհնեն զանիկա։
Կեցցէ եւ տացի նմա յոսկւոյն [431]Արաբացւոց. յաղօթս կացցեն [432]առ նա`` յամենայն ժամ, եւ զօրհանապազ օրհնեսցեն զնա:

71:15: կեցցէ եւ տացի նմա յոսկւոյն Արաբացւոց։ Յաղօթս կացցեն առ նա յամենայն ժամ, եւ զօրհանապազ օրհնեսցեն զնա։
15 Նա կ’ապրի, եւ արաբների ոսկին նրան պիտի տրուի: Ամէն ժամ աղօթքի կը կանգնեն նրա առջեւ եւ գիշեր-ցերեկ կ’օրհնեն նրան:
15 Պիտի ապրի եւ Շաբայի ոսկիէն անոր պիտի տրուի Ու ամէն ատեն աղօթք պիտի մատուցանուի անոր։Ամէն օր պիտի օրհնեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
71:1571:15 и будет жить, и будут давать ему от золота Аравии, и будут молиться о нем непрестанно, всякий день благословлять его;
71:15 καὶ και and; even ζήσεται ζαω live; alive καὶ και and; even δοθήσεται διδωμι give; deposit αὐτῷ αυτος he; him ἐκ εκ from; out of τοῦ ο the χρυσίου χρυσιον gold piece; gold leaf τῆς ο the Ἀραβίας αραβια Arabia; Aravia καὶ και and; even προσεύξονται προσευχομαι pray περὶ περι about; around αὐτοῦ αυτος he; him διὰ δια through; because of παντός πας all; every ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day εὐλογήσουσιν ευλογεω commend; acclaim αὐτόν αυτος he; him
71:15 פִּ֤י׀ pˈî פֶּה mouth יְסַפֵּ֬ר yᵊsappˈēr ספר count צִדְקָתֶ֗ךָ ṣiḏqāṯˈeḵā צְדָקָה justice כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֥ום yyˌôm יֹום day תְּשׁוּעָתֶ֑ךָ tᵊšûʕāṯˈeḵā תְּשׁוּעָה salvation כִּ֤י kˈî כִּי that לֹ֖א lˌō לֹא not יָדַ֣עְתִּי yāḏˈaʕtî ידע know סְפֹרֹֽות׃ sᵊfōrˈôṯ סְפֹרֹות [uncertain]
71:15. et vivet et dabitur ei de auro Saba et orabunt de eo iugiter tota die benedicent eiAnd he shall live, and to him shall be given of the gold of Arabia, for him they shall always adore: they shall bless him all the day.
14. He shall redeem their soul from oppression and violence; and precious shall their blood be in his sight:
71:15. My mouth will announce your justice, your salvation all day long. For I have not known letters.
71:15. My mouth shall shew forth thy righteousness [and] thy salvation all the day; for I know not the numbers [thereof].
And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; [and] daily shall he be praised:

71:15 и будет жить, и будут давать ему от золота Аравии, и будут молиться о нем непрестанно, всякий день благословлять его;
71:15
καὶ και and; even
ζήσεται ζαω live; alive
καὶ και and; even
δοθήσεται διδωμι give; deposit
αὐτῷ αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
χρυσίου χρυσιον gold piece; gold leaf
τῆς ο the
Ἀραβίας αραβια Arabia; Aravia
καὶ και and; even
προσεύξονται προσευχομαι pray
περὶ περι about; around
αὐτοῦ αυτος he; him
διὰ δια through; because of
παντός πας all; every
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
εὐλογήσουσιν ευλογεω commend; acclaim
αὐτόν αυτος he; him
71:15
פִּ֤י׀ pˈî פֶּה mouth
יְסַפֵּ֬ר yᵊsappˈēr ספר count
צִדְקָתֶ֗ךָ ṣiḏqāṯˈeḵā צְדָקָה justice
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
תְּשׁוּעָתֶ֑ךָ tᵊšûʕāṯˈeḵā תְּשׁוּעָה salvation
כִּ֤י kˈî כִּי that
לֹ֖א lˌō לֹא not
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
סְפֹרֹֽות׃ sᵊfōrˈôṯ סְפֹרֹות [uncertain]
71:15. et vivet et dabitur ei de auro Saba et orabunt de eo iugiter tota die benedicent ei
And he shall live, and to him shall be given of the gold of Arabia, for him they shall always adore: they shall bless him all the day.
71:15. My mouth will announce your justice, your salvation all day long. For I have not known letters.
71:15. My mouth shall shew forth thy righteousness [and] thy salvation all the day; for I know not the numbers [thereof].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
72:15: To him shall be given of the gold of Sheba - The Arabians shall pay him tribute.
Prayer also shall be made for him continually - In all conquered countries two things marked the subjection of the people:
1. Their money was stamped with the name of the conqueror.
2. They were obliged to pray for him in their acts of public worship.
Daily shall he be praised - He shall not act by the conquered like conquerors in general: he shall treat them with benignity; and shall give them the same laws and privileges as his natural subjects, and therefore "he shall be daily praised." All shall speak well of him.
Albert Barnes: Notes on the Bible - 1834
72:15: And he shall live - So far as the lanquage here is concerned, this may either refer to the king - the Messiah - or to the poor and the oppressed man. If the former, then it means that the life of the Messiah would be perpetual; that he would not be cut off as other sovereigns are; that there would be no change of dynasty; that he would be, as a king, the same - unchanging and unchanged - in all the generations of people, and in all the Rev_olutions which occur on the earth. This would accord with the truth, and with what is elsewhere said of the Messiah; but, perhaps, the more correct interpretation is the latter - that it refers to the poor and the oppressed man - meaning that he would live to bring an offering to the Messiah, and to pray for the extension of his kingdom upon the earth.
And to him shall be given - Margin, "one shall give." Literally, "he shall give to him;" that is, the man who has enjoyed his protection, and who has been saved by him, will do this. As a token of his gratitude, and as an expression of his submission, he will bring to him a costly offering, the gold of Sheba.
Of the gold of Sheba - One of the gifts referred to in Psa 72:10, as coming from Sheba. Compare Isa 43:3; Isa 45:14. The meaning is, that those who are redeemed by him - who owe so much to him for protecting and saving them - will bring the most valued things of the earth, or will consecrate to him all that they are, and all that they possess. Compare Isa 60:5-7, Isa 60:13-17.
Prayer also shall be made for him continually - Not for him personally, but for the success of his reign, for the extension of his kingdom. Prayer made for "that" is made for "him," for he is identified with that.
And daily shall he be praised - Every day; constantly. It will not be only at stated and distant intervals - at set seasons, and on special occasions - but those who love him will do it every day. It is not necessary to say that this accords with the truth in reference to those who are the friends and followers of the Messiah - the Lord Jesus. Their lives are lives of praise and gratitude. From their dwellings daily praise ascends to him; from their hearts praise is constant; praise uttered in the closet and in the family; praise breathed forth from the heart, whether on the farm, in the workshop, on a journey, or in the busy marts of commerce. The time will come when this shall be universal; when he who can take in at a glance the condition of the world, will see it to be a world of praise; when he who looks on all hearts at the same moment will see a world full of thankfulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:15: And he: Psa 21:4; Joh 11:25, Joh 14:19; Jo1 1:2; Rev 1:18
to him: Kg1 10:14; Mat 2:11
shall be given: Heb. one shall give
prayer: Psa 72:19, Psa 45:4; Mat 6:10, Mat 21:9; Joh 16:23, Joh 16:24; Co1 1:2, Co1 1:3; Co2 13:14; Th1 3:11; Ti2 4:22; Heb 10:19-22
daily: Ch2 2:11, Ch2 2:12, Ch2 9:1, Ch2 9:4-8, Ch2 9:23, Ch2 9:24; Joh 5:23; Phi 2:11; Pe2 3:18; Jde 1:25; Rev 1:5, Rev 1:6, Rev 5:8-14
Geneva 1599
72:15 And he shall live, and to him shall be given of the (m) gold of Sheba: prayer also shall be made for him continually; [and] daily shall he be praised.
(m) God will both prosper his life and make the people willing to obey him.
John Gill
72:15 And he shall live,.... Either the poor and needy man, saved and redeemed by Christ; he, though dead in trespasses and sins, shall live spiritually, be quickened together with Christ, and by his Spirit, and live a life of faith and holiness; and though dead by law, yet, through the righteousness of Christ, shall have the justification of life, and live in the sight of God; and so shall live comfortably by faith in Christ, being filled with joy and peace in believing in him; and though he may lose his life for Christ's sake, he shall find it again, and live eternally with him: or the Messiah, the Saviour and Redeemer of the poor and needy; who, though he was to die, and by his precious blood redeem them; yet should live again, and never die anymore; as he now does live at the right hand of God, where he ever lives to make intercession for his people, as well as lives in their hearts, and supplies them with all grace, and keeps alive his own work on their souls;
and to him shall be given of the gold of Sheba: or Arabia, as Apollinarius; either to the poor and needy, to whom is given faith, which is more precious than gold that perisheth; or the knowledge of Christ, which is preferable to gold and silver; and of the doctrines of the Gospel, which are of more value than thousands of gold and silver: also the justifying righteousness of Christ, which is the free gift, and is called clothing of wrought gold, and is signified by gold of Ophir, Ps 45:9; moreover, this may include all the riches of Christ, his durable and unsearchable riches; his riches of grace and glory, which he bestows upon his subjects; so that the poor and needy are not only saved and redeemed, and live through him; but are made rich by him, become rich in faith, and heirs of a kingdom: or to the Messiah, who had gold presented to him, in his infancy, Mt 2:11; though rather it is to be understood spiritually of the exercise of faith upon him, and every other grace, which is as gold tried in the fire; and which, as it comes from Christ, it is given to him again. A truly gracious soul gives Christ the best it has: it gives him its whole self, body and soul, its heart and affections, and all its grace, and the glory of all;
prayer also shall be made for him continually; or "he shall pray for him" (i); that is, either Christ shall pray for the poor and needy man; not only save and redeem, but make intercession for him, as Christ does for all he redeems: he prays for them, that they may be enriched with all the blessings of grace; that the gold he gives them may be kept; that their faith fail not; that they may be preserved from the evil of the world, and be with him, where he is, to behold his glory: or the poor and needy shall pray for Christ, for the prosperity of his church, for the increase of his interest, and the coming of his kingdom: or "prayer shall be made by him"; or "through him continually" (k); as the Mediator between God and man, the way of access to God, through whom petitions are offered to him, and become acceptable with him;
and daily shall he be praised; or "daily shall he bless him" (l); either Christ shall daily bless the poor and needy, with spiritual blessings, as he stands in need of them, and even load him with his benefits: or he shall bless Christ, ascribe blessing, honour, praise, and glory to him; because of his perfections and excellencies; because of redemption and salvation by him; and on account of the various blessings of grace, and the daily supplies of it, he receives from him.
(i) "et orabit pro eo", Pagninus, Montanus, Junius & Tremellius, Cocceius. (k) "Per ipsum", Genebrardus; "per et propter eum", Calvinus apud Michaelim. (l) "benedicet ei", Pagninus, Montanus, Junius & Tremellius, Cocceius.
John Wesley
72:15 Live - Long and prosperous, as Solomon: yea, eternally as Christ. Gold - This was done to Solomon, 3Kings 10:15, and to Christ, Mt 2:11. But such expressions as these being used of Christ and his kingdom, are commonly understood in a spiritual sense.
Robert Jamieson, A. R. Fausset and David Brown
72:15 In his prolonged life he will continue to receive the honorable gifts of the rich, and the prayers of his people shall be made for him, and their praises given to him.
71:1671:16: Եղիցի հաստատութիւն ընդ ամենայն երկիր, եւ ՚ի վերայ գլխոց լերանց։ Բարձրասցի՛ քան զԼիբանան պտուղ նորա. ծաղկեսցի ՚ի քաղաքի Տեառն որպէս խոտ երկրի[7123]։ [7123] Ոմանք.Ծաղկեսցեն ՚ի քաղաքի։
16 Ամբողջ երկրում եւ լեռների գագաթներին հաստատութիւն կը տիրի: Նրա բերքի առատութիւնը Լիբանանից աւելի բարձր կը լինի, Տիրոջ քաղաքում նա կը ծաղկի երկրի խոտի նման:
16 Ցորենի առատութիւն պիտի ըլլայ երկրի մէջ՝ Լեռներուն գլուխը. Անոր պտուղը Լիբանանի պէս պիտի ըլլայ։Գետնի խոտին պէս պիտի ծաղկին քաղաքացիները*։
Եղիցի [433]հաստատութիւն ընդ ամենայն երկիր, եւ ի վերայ գլխոց լերանց. [434]բարձրասցի քան`` զԼիբանան պտուղ նորա, ծաղկեսցեն [435]ի քաղաքի Տեառն`` որպէս խոտ երկրի:

71:16: Եղիցի հաստատութիւն ընդ ամենայն երկիր, եւ ՚ի վերայ գլխոց լերանց։ Բարձրասցի՛ քան զԼիբանան պտուղ նորա. ծաղկեսցի ՚ի քաղաքի Տեառն որպէս խոտ երկրի[7123]։
[7123] Ոմանք.Ծաղկեսցեն ՚ի քաղաքի։
16 Ամբողջ երկրում եւ լեռների գագաթներին հաստատութիւն կը տիրի: Նրա բերքի առատութիւնը Լիբանանից աւելի բարձր կը լինի, Տիրոջ քաղաքում նա կը ծաղկի երկրի խոտի նման:
16 Ցորենի առատութիւն պիտի ըլլայ երկրի մէջ՝ Լեռներուն գլուխը. Անոր պտուղը Լիբանանի պէս պիտի ըլլայ։Գետնի խոտին պէս պիտի ծաղկին քաղաքացիները*։
zohrab-1805▾ eastern-1994▾ western am▾
71:1671:16 будет обилие хлеба на земле, наверху гор; плоды его будут волноваться, как {лес} на Ливане, и в городах размножатся люди, как трава на земле;
71:16 ἔσται ειμι be στήριγμα στηριγμα in τῇ ο the γῇ γη earth; land ἐπ᾿ επι in; on ἄκρων ακρον top; tip τῶν ο the ὀρέων ορος mountain; mount ὑπεραρθήσεται υπεραιρω lift over / up ὑπὲρ υπερ over; for τὸν ο the Λίβανον λιβανος the καρπὸς καρπος.1 fruit αὐτοῦ αυτος he; him καὶ και and; even ἐξανθήσουσιν εξανθεω from; out of πόλεως πολις city ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant τῆς ο the γῆς γη earth; land
71:16 אָבֹ֗וא ʔāvˈô בוא come בִּ֭ ˈbi בְּ in גְבֻרֹות ḡᵊvurôṯ גְּבוּרָה strength אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH אַזְכִּ֖יר ʔazkˌîr זכר remember צִדְקָתְךָ֣ ṣiḏqāṯᵊḵˈā צְדָקָה justice לְ lᵊ לְ to בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
71:16. erit memorabile triticum in terra in capite montium elevabitur sicut Libani fructus eius et florebunt de civitate sicut faenum terraeAnd there shall be a firmament on the earth on the tops of mountains, above Libanus shall the fruit thereof be exalted: and they of the city shall flourish like the grass of the earth.
15. And they shall live; and to him shall be given of the gold of Sheba: and men shall pray for him continually; they shall bless him all the day long.
71:16. I will enter into the powers of the Lord. I will be mindful of your justice alone, O Lord.
71:16. I will go in the strength of the Lord GOD: I will make mention of thy righteousness, [even] of thine only.
There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and [they] of the city shall flourish like grass of the earth:

71:16 будет обилие хлеба на земле, наверху гор; плоды его будут волноваться, как {лес} на Ливане, и в городах размножатся люди, как трава на земле;
71:16
ἔσται ειμι be
στήριγμα στηριγμα in
τῇ ο the
γῇ γη earth; land
ἐπ᾿ επι in; on
ἄκρων ακρον top; tip
τῶν ο the
ὀρέων ορος mountain; mount
ὑπεραρθήσεται υπεραιρω lift over / up
ὑπὲρ υπερ over; for
τὸν ο the
Λίβανον λιβανος the
καρπὸς καρπος.1 fruit
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξανθήσουσιν εξανθεω from; out of
πόλεως πολις city
ὡσεὶ ωσει as if; about
χόρτος χορτος grass; plant
τῆς ο the
γῆς γη earth; land
71:16
אָבֹ֗וא ʔāvˈô בוא come
בִּ֭ ˈbi בְּ in
גְבֻרֹות ḡᵊvurôṯ גְּבוּרָה strength
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
אַזְכִּ֖יר ʔazkˌîr זכר remember
צִדְקָתְךָ֣ ṣiḏqāṯᵊḵˈā צְדָקָה justice
לְ lᵊ לְ to
בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
71:16. erit memorabile triticum in terra in capite montium elevabitur sicut Libani fructus eius et florebunt de civitate sicut faenum terrae
And there shall be a firmament on the earth on the tops of mountains, above Libanus shall the fruit thereof be exalted: and they of the city shall flourish like the grass of the earth.
71:16. I will enter into the powers of the Lord. I will be mindful of your justice alone, O Lord.
71:16. I will go in the strength of the Lord GOD: I will make mention of thy righteousness, [even] of thine only.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Так как царствование царя будет мирным и завладеет всеми странами и народами, то враждебные отношения между последними должны прекратиться. Все усилия человека направятся тогда в сторону развития мирной культуры, которая дойдет до такой степени высоты, что "будет обилие хлеба наверху гор". Человек найдет способ обрабатывать прежде голые и бесплодные вершины, где появится растительность настолько ценная по своим плодам, что превзойдет богатые кедровые леса Ливана, славившиеся по всему миру, как лучший материал для постройки кораблей и доставлявшие евреям значительный доход. - "В городах размножатся люди, как трава". Население в городах при мирных условиях существования увеличится так, что будет многочисленно, как трава. - "И благословятся в нем" - через этого царя, через усвоение основ его царствования благополучие ("благословятся") перейдет ко всем жителям и народам земли.
Adam Clarke: Commentary on the Bible - 1831
72:16: There shall be a handful of corn - The earth shall be exceedingly fruitful. Even a handful of corn sown on the top of a mountain shall grow up strong and vigorous; and it shall be, in reference to crops in other times as the cedars of Lebanon are to common trees or shrubs: and as the earth will bring forth in handfuls, so the people shall be multiplied who are to consume this great produce.
And they of the city shall flourish like grass of the earth - There have been many puzzling criticisms concerning this verse. What I have given I believe to be the sense.
Albert Barnes: Notes on the Bible - 1834
72:16: There shall be an handful of corn - "Of grain," for so the word means in the Scriptures. The "general" idea in this verse is plain. It is, that, in the time of the Messiah, there would be an ample supply of the fruits of the earth; or that his reign would tend to the promotion of prosperity, industry, abundance. It would be as if fields of grain waved everywhere, even on the tops of mountains, or as if the hills were cultivated to the very summit, so that the whole land would be covered over with waving, smiling harvests. There is a difference of opinion, however, and consequently of interpretation, as to the meaning of the word rendered "handful." This word - פסה pissâ h - occurs nowhere else, and it is impossible, therefore, to determine its exact meaning. By some it is rendered "handful;" by others, "abundance." The former interpretation is adopted by Prof. Alexander, and is found in the older interpreters generally; the latter is the opinion of Gesenius, DeWette, and most modern expositors.
It is also the interpretation in the Syriac. The Vulgate and the Septuagint render it "strength" - meaning something "firm" or "secure," "firmamentum," στήριγμα stē rigma. According to the explanation which regards the word as meaning "handful," the idea is, that there would be a great contrast between the small beginnings of the Messiah's reign and its ultimate triumph - as if a mere handful of grain were sown on the top of a mountain - on a place little likely to produce anything - a place usually barren and unproductive - which would grow into an abundant harvest, so that it would wave everywhere like the cedar trees of Lebanon. According to the other interpretation, the idea is simply that there would be an "abundance" in the land. The whole land would be cultivated, even to the tops of the hills, and the evidences of plenty would be seen everywhere. It is impossible to determine which of these is the correct idea; but both agree in that which is essential - that the reign of the Messiah would be one of peace and plenty. The former interpretation is the most poetic, and the most beautiful. It accords, also, with other representations - as in the parable of the grain of mustard-seed, and the parable of the leaven; and it accords, also, with the fact that the beginning of the Gospel was small in comparison with what would be the ultimate result. This would seem to render that interpretation the most probable.
In the earth - In the land; the land of Canaan; the place where the kingdom of the Messiah would be set up.
Upon the top of the mountains - In places "like" the tops of mountains. The mountains and hills were seldom cultivated to the tops. Yet here the idea is, that the state of things under the Messiah would be as if a handful of grain were sown in the place most unlikely to produce a harvest, or which no one thought of cultivating. No one needs to be told how well this would represent the cold and barren human heart in general; or the state of the Jewish world in respect to true religion, at the time when the Saviour appeared.
The fruit thereof - That which would spring up from the mere handful of grain thus sown.
Shall shake like Lebanon - Like the cedar trees of Lebanon. The harvest will wave as those tall and stately trees do. This is an image designed to show that the growth would be strong and abundant, far beyond what could have been anticipated from the small quantity of the seed sown, and the barrenness of the soil. The word rendered "shake" means more than is implied in our word "shake" or "wave." It conveys also the idea of a rushing sound, such as that which whistles among cedar or pine trees. "The origin of the Hebrew verb," says Gesenius, "and its primary idea lies in the "noise" and "crashing" which is made by concussion." Hence, it is used to denote the "rustling" motion of grain waving in the wind, and the sound of the wind whistling through trees when they are agitated by it.
And they of the city - Most interpreters suppose that this refers to Jerusalem, as the center of the Messiah's kingdom. It seems more probable, however, that it is not designed to refer to Jerusalem, or to any particular city, but to stand in contrast with the top of the mountain. Cities and hills would alike flourish; there would be prosperity everywhere - in barren and unpopulated wastes, and in places where people had been congregated together. The "figure" is changed, as is not uncommon, but the "idea" is retained. The indications of prosperity would be apparent everywhere.
Shall flourish like grass of the earth - As grass springs out of the ground, producing the idea of beauty and plenty. See the notes at Isa 44:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:16: There: Job 8:7; Isa 30:23, Isa 32:15, Isa 32:20; Mat 13:31-33; Mar 16:15, Mar 16:16; Act 1:15; Act 2:41, Act 4:4; Co1 3:6-9; Rev 7:9
upon: Isa 2:2, Isa 2:3
the fruit: Psa 92:12-14; Isa 29:17, Isa 35:2; Hos 14:5-7
of the city: Psa 72:6; Kg1 4:20; Isa 44:3-5; Jer 33:22; Rev 7:14
Carl Friedrich Keil and Franz Delitzsch
72:16
Here, where the futures again stand at the head of the clauses, they are also again to be understood as optatives. As the blessing of such a dominion after God's heart, not merely fertility but extraordinary fruitfulness may be confidently desired for the land פּסּה (ἁπ. λεγ..), rendered by the Syriac version sugo, abundance, is correctly derived by the Jewish lexicographers from פּסס = פּשׂה (in the law relating to leprosy), Mishnic פּסה, Aramaic פּסא, Arabic fšâ, but also fšš (vid., Job, at Ps 35:14-16), to extend, expandere; so that it signifies an abundance that occupies a broad space. בּראשׁ, unto the summit, as in Ps 36:6; Ps 19:5. The idea thus obtained is the same as when Hofmann (Weissagung und Erf׬llung, i. 180f.) takes פסּה (from פּסס = אפס) in the signification of a boundary line: "close upon the summit of the mountain shall the last corn stand," with reference to the terrace-like structure of the heights. פּריו does not refer back to בארץ (Hitzig, who misleads one by referring to Joel 2:3), but to בּר: may the corn stand so high and thick that the fields, being moved by the wind, shall shake, i.e., wave up and down, like the lofty thick forest of Lebanon. The lxx, which renders huperarthee'setai, takes ירעשׁ for יראשׁ, as Ewald does: may its fruit rise to a summit, i.e., rise high, like Lebanon. But a verb ראשׁ is unknown; and how bombastic is this figure in comparison with that grand, but beautiful figure, which we would not willingly exchange even for the conjecture יעשׁר (may it be rich)! The other wish refers to a rapid, joyful increase of the population: may men blossom out of this city and out of that city as the herb of the earth (cf. Job 5:25, where צאצאיך also accords in sound with יציצוּ), i.e., fresh, beautiful, and abundant as it. Israel actually became under Solomon's sceptre as numerous "as the sand by the sea" (3Kings 4:20), but increase of population is also a settled feature in the picture of the Messianic time (Ps 110:3, Is 9:2; Is 49:20, Zech 2:8 [4]; cf. Sir. 44:21). If, however, under the just and benign rule of the king, both land and people are thus blessed, eternal duration may be desired for his name. May this name, is the wish of the poet, ever send forth new shoots (ינין Chethib), or receive new shoots (ינּון Ker, from Niph. ננון), as long as the sun turns its face towards us, inasmuch as the happy and blessed results of the dominion of the king ever afford new occasion for glorifying his name. May they bless themselves in him, may all nations call him blessed, and that, as ויתבּרכוּ בו
(Note: Pronounce wejithbārchu, because the tone rests on the first letter of the root; whereas in Ps 72:15 it is jebārachenu with Chateph. vid., the rule in the Luther. Zeitschrift, 1863, S. 412.)
implies, so blessed that his abundance of blessing appears to them to be the highest that they can desire for themselves. To et benedicant sibi in eo we have to supply in thought the most universal, as yet undefined subject, which is then more exactly defined as omnes gentes with the second synonymous predicate. The accentuation (Athnach, Mugrash, Silluk) is blameless.
Geneva 1599
72:16 There shall be an handful of corn in the earth upon the top of the mountains; the (n) fruit thereof shall shake like Lebanon: and [they] of the city shall flourish like grass of the earth.
(n) Under such a king will be great plenty, both of fruit and also of the increase of mankind.
John Gill
72:16 There shall be an handful of corn,.... By which are not meant the people of Christ, compared to corn, or wheat, in distinction from hypocrites, said to be as chaff, Mt 2:12; who are but few, yet fruitful and flourishing; nor the Gospel, so called in opposition to the chaff of false doctrine, Jer 23:28; nor the blessings of grace, signified by corn, wine, and oil, Jer 31:12; but Christ, who compares himself to a corn of wheat, Jn 12:24; for its choiceness and purity, and for its usefulness for food; and he may be compared to an handful of it, because of the little account he was made of here on earth, and the little that was expected from him; and on account of the small beginnings of his kingdom, which came not with observation, was like a little stone cut out of the mountain without hands, and like a grain of mustard seed: so R. Obadiah Gaon (m) interprets these words,
"an handful of corn; that is, the Messiah shall be at first as an handful of corn; but afterwards a multitude of disciples shall grow as the grass;''
in the earth; that is, sown in the earth: this denotes not Christ's being on the earth in the days of his flesh; but his death and burial, his descending into the lower parts of the earth, where he continued a while to answer the type of Jonah; and which is represented by a corn of wheat falling into the earth and dying, Jn 12:24; by which is signified, that Christ's death was not accidental, but designed, as is the sowing of corn in the earth; and that it was voluntary, and not forced, and was but for a time: for as the corn dies, and lives again, and does not lie always under the clods; so Christ rose again; nor could he be held with the cords of death. It is added,
upon the top of the mountains; where corn being sown, it is very unlikely it should come to anything; and as little was expected by the Jews from the crucifixion and death of Christ: or else this may denote the publicness of Christ's death, it being a fact known to all the inhabitants of Jerusalem, and many others;
the fruit thereof shall shake like Lebanon; meaning either a large number of souls converted, the fruit of Christ's death, and of the Gospel ministry; of whom there was a large harvests, both in Judea and in the Gentile world, in the first times of the Gospel, immediately after Christ's death and resurrection; and there will be still a greater in the latter day: or else the blessings of grace are meant, which come by the death and resurrection of Christ; as righteousness, peace, pardon, and eternal life. The allusion is to a field of wheat when ripe, and its ears heavy, which, when the wind blows upon it, is shaken, rustles, and makes a noise (n), like the shaking of trees, and even of the cedars in Lebanon; it denotes the goodness and excellency or the fruit;
and they of the city shall flourish like grass of the earth; or "they shall flourish out of the city" (o); which the Targum interprets of the city of Jerusalem; and so the Talmud (p), and also Jarchi; and was literally true; for the Gospel, after Christ's death, was first preached in the city of Jerusalem, and was blessed for the conversion of many there, who were fruitful in grace and good works: it may very well be understood of all the citizens of Sion; such who are fellow citizens with the saints, and of the household of God, who being planted in the house of the Lord, flourish in the court of our God, and become very fruitful in every good word and work; and flourish like grass of the earth for numbers, for quickness of growth, and for verdure and beauty; all which is owing to their being rooted in Christ, to his coming down upon them as rain, Ps 72:6; to the dews of his grace, and to his arising upon them as the sun of righteousness. The ancient Jews interpreted this passage of the Messiah:
"as the first Redeemer, they say (q), caused manna to descend, as it is said, Ex 16:4; so the latter Redeemer shall cause manna to descend, as it is said, "there shall be an handful of corn in the earth".''
Jarchi says our Rabbins interpret this of the dainties in the days of the Messiah, and the whole psalm concerning the King Messiah.
(m) In Viccars. in loc. (n) "Corpus ut impulsae segetes aquilonibus horret", Ovid. Epist. 10. v. 139. (o) "de civilate", V. L. Musculus, Gejerus; so Montanus, Tigurine version, Cocceius, Michaelis. (p) T. Bab. Cetubot, fol. 111. 2. (q) Midrash Kohelet, fol. 63. 2.
John Wesley
72:16 A handful - This intimates the small beginnings of his kingdom; and therefore does not agree to Solomon, whose kingdom was in a manner as large at the beginning of his reign, as at the end, but it exactly agrees to Christ. The earth - Sown in the earth. Mountains - In the most barren grounds. Shake - It shall yield such abundance of corn, that the ears being thick and high, shall, when they are shaken with the wind, make a noise not unlike that which the tops of the trees of Lebanon, sometimes make. Of the city - The citizens of Jerusalem, which are here put for the subjects of this kingdom.
Robert Jamieson, A. R. Fausset and David Brown
72:16 The spiritual blessings, as often in Scripture, are set forth by material, the abundance of which is described by a figure, in which a "handful" (or literally, "a piece," or small portion) of corn in the most unpropitious locality, shall produce a crop, waving in the wind in its luxuriant growth, like the forests of Lebanon.
they of the city . . . earth--This clause denotes the rapid and abundant increase of population--
of--or, "from"
the city--Jerusalem, the center and seat of the typical kingdom.
flourish--or, glitter as new grass--that is, bloom. This increase corresponds with the increased productiveness. So, as the gospel blessings are diffused, there shall arise increasing recipients of them, out of the Church in which Christ resides as head.
71:1771:17: Եղիցի անուն Տեառն օրհնեա՛լ յաւիտեան. զի յառաջ քան զարեւ է անուն նորա։ ՚Ի նա օրհնեսցին ամենայն ազգք երկրի, ամենայն ազինք երանիցեն նմա[7124]։ [7124] Ոմանք.Եւ ամենայն ազինք։
17 Տիրոջ անունը կ’օրհնուի յաւիտեան, քանզի արեւից հին է անունը նրա: Աշխարհի բոլոր ազգերը կ’օրհնեն նրան, եւ բոլոր ժողովուրդները երանի կը տան նրան:
17 Անոր անունը յաւիտեան պիտի մնայ։Որչափ ատեն որ արեգակը կը մնայ, անոր անունն ալ պիտի մնայ Ու մարդիկ անով պիտի օրհնուին։Բոլոր ազգերը երանութիւն պիտի տան անոր։
Եղիցի անուն [436]Տեառն օրհնեալ յաւիտեան, զի յառաջ քան զարեւ է`` անուն նորա. ի նա օրհնեսցին ամենայն ազգք երկրի, եւ ամենայն ազինք երանիցեն նմա:

71:17: Եղիցի անուն Տեառն օրհնեա՛լ յաւիտեան. զի յառաջ քան զարեւ է անուն նորա։ ՚Ի նա օրհնեսցին ամենայն ազգք երկրի, ամենայն ազինք երանիցեն նմա[7124]։
[7124] Ոմանք.Եւ ամենայն ազինք։
17 Տիրոջ անունը կ’օրհնուի յաւիտեան, քանզի արեւից հին է անունը նրա: Աշխարհի բոլոր ազգերը կ’օրհնեն նրան, եւ բոլոր ժողովուրդները երանի կը տան նրան:
17 Անոր անունը յաւիտեան պիտի մնայ։Որչափ ատեն որ արեգակը կը մնայ, անոր անունն ալ պիտի մնայ Ու մարդիկ անով պիտի օրհնուին։Բոլոր ազգերը երանութիւն պիտի տան անոր։
zohrab-1805▾ eastern-1994▾ western am▾
71:1771:17 будет имя его [благословенно] вовек; доколе пребывает солнце, будет передаваться имя его {В славянском переводе: Прежде солнца пребывает имя его.}; и благословятся в нем [все племена земные], все народы ублажат его.
71:17 ἔστω ειμι be τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him εὐλογημένον ευλογεω commend; acclaim εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever πρὸ προ before; ahead of τοῦ ο the ἡλίου ηλιος sun διαμενεῖ διαμενω remain τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even εὐλογηθήσονται ευλογεω commend; acclaim ἐν εν in αὐτῷ αυτος he; him πᾶσαι πας all; every αἱ ο the φυλαὶ φυλη tribe τῆς ο the γῆς γη earth; land πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste μακαριοῦσιν μακαριζω count blessed / prosperous αὐτόν αυτος he; him
71:17 אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) לִמַּדְתַּ֥נִי limmaḏtˌanî למד learn מִ mi מִן from נְּעוּרָ֑י nnᵊʕûrˈāy נְעוּרִים youth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הֵ֝֗נָּה ˈhˈēnnā הֵנָּה here אַגִּ֥יד ʔaggˌîḏ נגד report נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous
71:17. erit nomen eius in aeternum ultra solem perseverabit nomen eius et benedicentur in eo omnes gentes et beatificabunt eumLet his name be blessed for evermore: his name continueth before the sun. And in him shall all the tribes of the earth be blessed: all nations shall magnify him.
16. There shall be abundance of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.
71:17. You have taught me from my youth, O God. And so I will declare your wonders continuously,
71:17. O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
His name shall endure for ever: his name shall be continued as long as the sun: and [men] shall be blessed in him: all nations shall call him blessed:

71:17 будет имя его [благословенно] вовек; доколе пребывает солнце, будет передаваться имя его {В славянском переводе: Прежде солнца пребывает имя его.}; и благословятся в нем [все племена земные], все народы ублажат его.
71:17
ἔστω ειμι be
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
εὐλογημένον ευλογεω commend; acclaim
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
πρὸ προ before; ahead of
τοῦ ο the
ἡλίου ηλιος sun
διαμενεῖ διαμενω remain
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
καὶ και and; even
εὐλογηθήσονται ευλογεω commend; acclaim
ἐν εν in
αὐτῷ αυτος he; him
πᾶσαι πας all; every
αἱ ο the
φυλαὶ φυλη tribe
τῆς ο the
γῆς γη earth; land
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
μακαριοῦσιν μακαριζω count blessed / prosperous
αὐτόν αυτος he; him
71:17
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
לִמַּדְתַּ֥נִי limmaḏtˌanî למד learn
מִ mi מִן from
נְּעוּרָ֑י nnᵊʕûrˈāy נְעוּרִים youth
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הֵ֝֗נָּה ˈhˈēnnā הֵנָּה here
אַגִּ֥יד ʔaggˌîḏ נגד report
נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous
71:17. erit nomen eius in aeternum ultra solem perseverabit nomen eius et benedicentur in eo omnes gentes et beatificabunt eum
Let his name be blessed for evermore: his name continueth before the sun. And in him shall all the tribes of the earth be blessed: all nations shall magnify him.
71:17. You have taught me from my youth, O God. And so I will declare your wonders continuously,
71:17. O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
72:17: His name shall endure for ever - Hitherto this has been literally fulfilled. Solomon is celebrated in the east and in the west, in the north and in the south; his writings still remain, and are received, both by Jews and by Gentiles, as a revelation from God; and it is not likely that the name of the author shall ever perish out of the records of the world.
All nations shall call him blessed - Because of the extraordinary manner in which he was favored by the Most High. I well know that all these things are thought to belong properly to Jesus Christ; and, in reference to him, they are all true, and ten thousand times more than these. But I believe they are all properly applicable to Solomon: and it is the business of the commentator to find out the literal sense, and historical fact, and not seek for allegories and mysteries where there is no certain evidence of their presence. Where the sacred writers of the New Testament quote passages from the Old, and apply them to our Lord, we not only may but should follow them. And I am ready to grant there may be many other passages equally applicable to him with those they have quoted, which are not thus applied. Indeed, He is the sum and substance of the whole Scripture. His spoke by his Spirit in the prophets; and himself was the subject of their declarations. See our Lord's saying, Luk 24:44.
Albert Barnes: Notes on the Bible - 1834
72:17: His name shall endure for ever - Margin, as in Hebrew, "Shall be foRev_er;" that is, "He" shall endure foRev_er.
His name shall be continued as long as the sun - As long as that continues to shine - an expression designed to express perpetuity. See the notes at Psa 72:5. The margin here is, "shall be as a son to continue his father's name foRev_er." The Hebrew word - נון nû n - means "to sprout, to put forth;" and hence, to "flourish." The idea is that of a tree which continues always to sprout, or put forth leaves, branches, blossoms; or, which never dies.
And men shall be blessed in him - See Gen 12:3; Gen 22:18. He will be a source of blessing to them, in the pardon of sin; in happiness; in peace; in salvation.
All nations shall call him blessed - Shall praise him; shall speak of him as the source of their highest comforts, joys, and hopes. See Luk 19:38; Mat 21:9; Mat 23:39. The time will come when all the nations of the earth will honor and praise him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:17: His name: Psa 45:17, Psa 89:36; Isa 7:14; Mat 1:21, Mat 1:23; Luk 1:31-33; Phi 2:10
shall endure: Heb. shall be
his name: etc. Heb. shall be as a son to continue his father's name foRev_er, Eph 3:14; Col 1:3; Pe1 1:3
men: Gen 12:3, Gen 22:18; Act 3:16; Gal 3:14; Eph 1:3
all nations: Jer 4:2; Luk 1:48; Rev 15:4
Geneva 1599
72:17 His name shall endure for ever: his name shall be continued as long as the sun: and [men] shall be blessed in him: all nations shall call (o) him blessed.
(o) They will pray to God for his continuance and know that God prospers them for his sake.
John Gill
72:17 His name shall endure for ever,.... As a King; for he is chiefly spoken of here in his kingly office: not merely the fame of him; for so the fame of an earthly king; even of a tyrant, may continue as long as the world does; but the meaning is, that he himself should continue in his office for ever: his throne is for ever and ever; of his government there will be no end; his kingdom is an everlasting one; he shall reign over the house of Jacob, and on the throne of David, for ever and ever: he shall have no successor in this his office, any more than in the priestly office; which is an unchangeable one, or does not pass from one to another: his Gospel is his name, Acts 9:15; and that shall endure for ever, or to the end of the world; until all his elect are gathered in, notwithstanding the violent persecutions of men, the cunning craft of false teachers, and the death of Gospel ministers and professors: as long as this is preached, Christ's name will endure, since he is the sum and substance of it; and not only is his name perpetuated in his Gospel, but also in his ordinances, those of baptism and the Lord's supper, which are administered in his name, and will be unto his second coming;
his name shall be continued as long as the sun; or "shall be sonned" or "filiated" (r); that is, shall be continued in his sons, in his spiritual offspring, as long as the sun lasts; as the names of parents are continued in their children; so the name of Christ is, and will be, continued in him: he has children which the Lord has given him; a seed that he shall see in all periods of time, to whom he stands in the relation of the everlasting Father; these bear his name, are called "Christians" from him, and these his seed and offspring shall endure for ever: for though sometimes their number may be few; yet there are always some in the worst of times; Christ has always had some to bear his name, and ever will have; and in the latter day they will be very numerous, even as the sand of the sea. The Jews take the word "Yinnon", here used, for a name of the Messiah (s), and render the words, "before the sun his name was Yinnon"; and so the Targum,
"before the sun was, or was created, (as in the king's Bible,) his name was prepared;''
or appointed: for they say (t), the name of the Messiah was one of the seven things created before the world was: it is certain that Christ was the Son of God, from eternity, or the eternal Son of God: he was so before his resurrection from the dead, when he was only declared, and did not then become the Son of God: he was owned by his divine Father, and believed in as the Son of God by men before that time: he was so before his incarnation, and not by that: he, the Son of God, was sent in human nature, and made manifest in it, and was known by David and Solomon, under that relation; and, as such, he was concerned in the creation of all things; and was in the day of eternity, and from all eternity, the only begotten Son of the Father; see Ps 2:7; but the version and sense which Gussetius (u) gives seem best of all; "his name shall generate", or "beget children before the sun"; that is, his name preached, as the Gospel, which is his name, Acts 9:15, shall be the means of begetting many sons and daughters openly and publicly, in the face of the sun, and wherever that is;
and men shall be blessed in him; men, and not angels, sinful men; such as are by nature children of wrath, and cursed by the law of works, yet blessed in Christ; even all elect men, all that are chosen in him, whether Jews or Gentiles; for he is the "seed of Abraham", in whom "all the nations of the earth should be blessed", Gen 22:18; as they are with all spiritual blessings; with redemption, peace, pardon, righteousness, and eternal life: they are in him, and blessed in him; he is their head and representative, and so blessed in him; he is the fountain, cause, author, and giver of all blessings; they all come from him, through him, and for his sake, through his blood, righteousness, and sacrifice. Or, "they shall be blessed in him": that is, his children and spiritual offspring, in whom his name is perpetuated. Or, "they shall bless themselves in him" (w); reckon themselves blessed in him, and make their boast of him, and glory in him;
all nations shall call him blessed; as he is a divine Person; not only the Son of the Blessed, but God over all, blessed for ever; and as man, being set at the right hand of God, crowned with glory and honour, and all creatures, angels and men, subject to him; and as Mediator, acknowledging him to be the fountain of all blessedness to them, and, upon that account, ascribing all blessing, honour, glory, and praise, unto him.
(r) "filiabitur", Montanus, Vatablus, Michaelis. (s) T. Bab. Sanhedrin, fol. 98. 2. Midrash Echa Rabbati, fol. 50. 2. Pirke Eliezer, c. 32. fol. 33. 2. (t) T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. Bereshit Bereihit Rabba, s. 1. fol. 1. 2. (u) Ebr. Comment. p. 511. (w) "et benedicentes sibi in eo", Junius & Tremellius; so Cocceius, Michaelis, Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
72:17 His name--or, "glorious perfections."
as long as the sun--(Compare Ps 72:5).
men shall be blessed-- (Gen 12:3; Gen 18:18).
71:1871:18: Օրհնեալ Տէր Աստուած Իսրայէլի որ առնէ զսքանչելիս միայն.
18 Օրհնեալ է Իսրայէլի Տէր Աստուածը, որ միայն ինքն է սքանչելիքներ գործում:
18 Օրհնեալ ըլլայ Տէր Աստուածը, Իսրայէլի Աստուածը։Միայն ինքն է հրաշքներ ընողը։
Օրհնեալ Տէր Աստուած Իսրայելի` որ առնէ զսքանչելիս միայն:

71:18: Օրհնեալ Տէր Աստուած Իսրայէլի որ առնէ զսքանչելիս միայն.
18 Օրհնեալ է Իսրայէլի Տէր Աստուածը, որ միայն ինքն է սքանչելիքներ գործում:
18 Օրհնեալ ըլլայ Տէր Աստուածը, Իսրայէլի Աստուածը։Միայն ինքն է հրաշքներ ընողը։
zohrab-1805▾ eastern-1994▾ western am▾
71:1871:18 Благословен Господь Бог, Бог Израилев, един творящий чудеса,
71:18 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὁ ο the ποιῶν ποιεω do; make θαυμάσια θαυμασιος wonderful; wonders μόνος μονος only; alone
71:18 וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even עַד־ ʕaḏ- עַד unto זִקְנָ֨ה׀ ziqnˌā זִקְנָה old age וְ wᵊ וְ and שֵׂיבָה֮ śêvā שֵׂיבָה age אֱלֹהִ֪ים ʔᵉlōhˈîm אֱלֹהִים god(s) אַֽל־ ʔˈal- אַל not תַּעַ֫זְבֵ֥נִי taʕˈazᵊvˌēnî עזב leave עַד־ ʕaḏ- עַד unto אַגִּ֣יד ʔaggˈîḏ נגד report זְרֹועֲךָ֣ zᵊrôʕᵃḵˈā זְרֹועַ arm לְ lᵊ לְ to דֹ֑ור ḏˈôr דֹּור generation לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יָ֝בֹ֗וא ˈyāvˈô בוא come גְּבוּרָתֶֽךָ׃ gᵊvûrāṯˈeḵā גְּבוּרָה strength
71:18. benedictus Dominus Deus Deus Israhel qui facit mirabilia solusBlessed be the Lord, the God of Israel, who alone doth wonderful things.
17. His name shall endure for ever; his name shall be continued as long as the sun: and men shall be blessed in him; all nations shall call him happy.
71:18. even in old age and with grey hairs. Do not abandon me, O God, while I announce your arm to every future generation: your power
71:18. Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto [this] generation, [and] thy power to every one [that] is to come.
Blessed [be] the LORD God, the God of Israel, who only doeth wondrous things:

71:18 Благословен Господь Бог, Бог Израилев, един творящий чудеса,
71:18
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ο the
ποιῶν ποιεω do; make
θαυμάσια θαυμασιος wonderful; wonders
μόνος μονος only; alone
71:18
וְ wᵊ וְ and
גַ֤ם ḡˈam גַּם even
עַד־ ʕaḏ- עַד unto
זִקְנָ֨ה׀ ziqnˌā זִקְנָה old age
וְ wᵊ וְ and
שֵׂיבָה֮ śêvā שֵׂיבָה age
אֱלֹהִ֪ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אַֽל־ ʔˈal- אַל not
תַּעַ֫זְבֵ֥נִי taʕˈazᵊvˌēnî עזב leave
עַד־ ʕaḏ- עַד unto
אַגִּ֣יד ʔaggˈîḏ נגד report
זְרֹועֲךָ֣ zᵊrôʕᵃḵˈā זְרֹועַ arm
לְ lᵊ לְ to
דֹ֑ור ḏˈôr דֹּור generation
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יָ֝בֹ֗וא ˈyāvˈô בוא come
גְּבוּרָתֶֽךָ׃ gᵊvûrāṯˈeḵā גְּבוּרָה strength
71:18. benedictus Dominus Deus Deus Israhel qui facit mirabilia solus
Blessed be the Lord, the God of Israel, who alone doth wonderful things.
71:18. even in old age and with grey hairs. Do not abandon me, O God, while I announce your arm to every future generation: your power
71:18. Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto [this] generation, [and] thy power to every one [that] is to come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: стихи не принадлежат писателю псалма, они представляют прибавку составителя сборников песней Псалтири, какую мы встречаем в конце каждого сборника псалмов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things. 19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. 20 The prayers of David the son of Jesse are ended.
Such an illustrious prophecy as is in the foregoing verses of the Messiah and his kingdom may fitly be concluded, as it is here, with hearty prayers and praises.
I. The psalmist is here enlarged in thanksgivings for the prophecy and promise, v. 18, 19. So sure is every word of God, and with so much satisfaction may we rely upon it, that we have reason enough to give thanks for what he has said, though it be not yet done. We must own that for all the great things he has done for the world, for the church, for the children of men, for his own children, in the kingdom of providence, in the kingdom of grace, for all the power and trust lodged in the hands of the Redeemer, God is worthy to be praised; we must stir up ourselves and all that is within us to praise him after the best manner, and desire that all others may do it. Blessed be the Lord, that is, blessed be his glorious name; for it is only in his name that we can contribute any thing to his glory and blessedness, and yet that is also exalted above all blessing and praise. Let it be blessed for ever, it shall be blessed for ever, it deserves to be blessed for ever, and we hope to be forever blessing it. We are here taught to bless the name of Christ, and to bless God in Christ, for all that which he has done for us by him. We must bless him, 1. As the Lord God, as a self-existent self-sufficient Being, and our sovereign Lord. 2. As the God of Israel, in covenant with that people and worshipped by them, and who does this in performance of the truth unto Jacob and the mercy to Abraham, 3. As the God who only does wondrous things, in creation and providence, and especially this work of redemption, which excels them all. Men's works are little, common, trifling things, and even these they could not do without him. But God does all by his own power, and they are wondrous things which he does, and such as will be the eternal admiration of saints and angels.
II. He is earnest in prayer for the accomplishment of this prophecy and promise: Let the whole earth be filled with his glory, as it will be when the kings of Tarshish, and the isles, shall bring presents to him. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is such a bountiful benefactor. All those, therefore, that wish well to the honour of God and the welfare of mankind, cannot but desire that the earth may be filled with the discoveries of his glory, suitably returned in thankful acknowledgments of his glory. Let every heart, and every mouth, and every assembly, be filled with the high praises of God. We shall see how earnest David is in this prayer, and how much his heart is in it, if we observe, 1. How he shuts up the prayer with a double seal: "Amen and amen; again and again I say, I say it and let all others say the same, so be it. Amen to my prayer; Amen to the prayers of all the saints to this purport--Hallowed be thy name; thy kingdom come." 2. How he ever shuts up his life with this prayer, v. 20. This was the last psalm that ever he penned, though not placed last in this collection; he penned it when he lay on his death-bed, and with this he breathes his last: "Let God be glorified, let the kingdom of the Messiah be set up, and kept up, in the world, and I have enough, I desire no more. With this let the prayers of David the son of Jesse be ended. Even so, come, Lord Jesus, come quickly."
Adam Clarke: Commentary on the Bible - 1831
72:18: Blessed be the Lord God - David foresaw all Solomon's grandeur; his justice equity, and the happiness of the subjects under his government; and his soul has, in consequence, sensations of pleasure and gratitude to God, which even his own wondrous pen cannot describe. But it is worthy of remark, that God did not reveal to him the apostasy of this beloved son. He did not foresee that this once holy, happy, wise, and prosperous man would be the means of debasing the Divine worship, and establishing the grossest idolatry in Israel. God hid this from his eyes, that his heart might not be grieved, and that he might die in peace. Besides, there was still much contingency in the business. God would not predict a thing as absolutely certain, which was still poised between a possibility of being and not being; the scale of which he had left, as he does all contingencies, to the free-will of his creature to turn.
Who only doeth wondrous things - God alone works miracles: wherever there is a miracle there is God. No creature can invert or suspend the course and laws of nature; this is properly the work of God. Jesus Christ, most incontrovertibly, wrought such miracles; therefore, most demonstrably, Jesus Christ is God.
Albert Barnes: Notes on the Bible - 1834
72:18: Blessed be the Lord God, the God of Israel - The God who rules over Israel; the God who is worshipped by the Hebrew people, and who is recognized as their God. They adore him as the true God; and he "is" their God, their Protector, their Friend.
Who only doeth wondrous things - Things that can properly be regarded as "wonders;" things suited to excite admiration by their vastness and power. Compare Exo 15:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:18: Blessed: Psa 41:13, Psa 68:35, Psa 106:48; Ch1 29:10, Ch1 29:20
who only: Psa 77:14, Psa 86:10, Psa 136:4; Exo 15:11; Job 9:10; Dan 4:2, Dan 4:3
Carl Friedrich Keil and Franz Delitzsch
72:18
Closing Beracha of the Second Book of the Psalter. It is more full-toned than that of the First Book, and God is intentionally here called Jahve Elohim the God of Israel because the Second Book contains none but Elohim-Psalms, and not, as there, Jahve the God of Israel. "Who alone doeth wonders" is a customary praise of God, Ps 86:10; Ps 136:4, cf. Job 9:8. שׁם כּבודו is a favourite word in the language of divine worship in the period after the Exile (Neh 9:5); it is equivalent to the שׁם כּבוד מלכוּתו in the liturgical Beracha, God's glorious name, the name that bears the impress of His glory. The closing words: and let the whole earth be full, etc., are taken from Num 14:21. Here, as there, the construction of the active with a double accusative of that which fills and that which is to be filled is retained in connection with the passive; for כבודו is also accusative: let be filled with His glory the whole earth (let one make it full of it). The אמן coupled by means of Waw is, in the Old Testament, exclusively peculiar to these doxologies of the Psalter.
Geneva 1599
72:18 Blessed [be] the LORD God, the God of Israel, who only doeth (p) wondrous things.
(p) He confesses that unless God miraculously preserves his people neither the king nor the kingdom can continue.
John Gill
72:18 Blessed be the Lord God,.... The Messiah, who is truly and properly God, Jehovah, Lord of all, and the Lord our righteousness; to whom such a doxology or ascription of glory and blessing properly belongs, since all good things are from him, and by him;
the God of Israel; that brought Israel out of Egypt; went before them in the wilderness; redeemed and saved them, and bore and carried them all the days of old; and in whom all the true Israel of God are justified, and shall be saved with an everlasting salvation;
who only doeth wondrous things; in the creation of all things out of nothing; in the government of the world; and in the redemption and salvation of his people; which is a very marvellous thing: as that God should become man, suffer and die in the room of men, and save them from sin and ruin; this wondrous thing. Christ has done alone, and there was none with him.
Robert Jamieson, A. R. Fausset and David Brown
72:18 These words close the Psalm in terms consistent with the style of the context, while Ps 72:20 is evidently, from its prosaic style, an addition for the purpose above explained [see on Ps 72:1].
71:1971:19: եւ օրհնեալ է անուն սուրբ փառաց նորա յաւիտեան. եղիցի եղիցի[7125]։ Տունք. ի̃։ Գոբղայս. խզ̃։ [7125] Ոմանք յաւելուն.Յաւիտեան.լցցի փառօք նորա ամենայն երկիր. եղիցի եղիցի։ Յետ այսորիկ Ոսկան յաւելու համար 20. *Պակասեցան օրհնութիւնք ՚ի Դաւթէ որդւոյ Յեսսեայ։ որ ո՛չ երեւի ուրեք ՚ի գրչագիրս մեր։
19 Եւ օրհնեալ է յաւիտեան սուրբ անունը նրա փառքի, թող նրա փառքով ողջ երկիրը լցուի. թող լինի, թող լինի:
19 Անոր փառաւոր անունը յաւիտեան օրհնեալ պիտի ըլլայ։Ու բոլոր երկիր թող լեցուի անոր փառքովը։ Ամէն ու ամէն։[20] Յեսսէի որդիին՝ Դաւիթին՝ աղօթքները լմնցան։
եւ օրհնեալ է անուն [437]սուրբ փառաց նորա յաւիտեան. լցցի փառօք նորա ամենայն երկիր, Եղիցի, եղիցի:[438]:

71:19: եւ օրհնեալ է անուն սուրբ փառաց նորա յաւիտեան. եղիցի եղիցի[7125]։ Տունք. ի̃։ Գոբղայս. խզ̃։
[7125] Ոմանք յաւելուն.Յաւիտեան.լցցի փառօք նորա ամենայն երկիր. եղիցի եղիցի։ Յետ այսորիկ Ոսկան յաւելու համար 20. *Պակասեցան օրհնութիւնք ՚ի Դաւթէ որդւոյ Յեսսեայ։ որ ո՛չ երեւի ուրեք ՚ի գրչագիրս մեր։
19 Եւ օրհնեալ է յաւիտեան սուրբ անունը նրա փառքի, թող նրա փառքով ողջ երկիրը լցուի. թող լինի, թող լինի:
19 Անոր փառաւոր անունը յաւիտեան օրհնեալ պիտի ըլլայ։Ու բոլոր երկիր թող լեցուի անոր փառքովը։ Ամէն ու ամէն։
[20] Յեսսէի որդիին՝ Դաւիթին՝ աղօթքները լմնցան։
zohrab-1805▾ eastern-1994▾ western am▾
71:1971:19 и благословенно имя славы Его вовек, и наполнится славою Его вся земля. Аминь и аминь.[71:20] Кончились молитвы Давида, сына Иесеева.
71:19 καὶ και and; even εὐλογητὸν ευλογητος commended; commendable τὸ ο the ὄνομα ονομα name; notable τῆς ο the δόξης δοξα glory αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even πληρωθήσεται πληροω fulfill; fill τῆς ο the δόξης δοξα glory αὐτοῦ αυτος he; him πᾶσα πας all; every ἡ ο the γῆ γη earth; land γένοιτο γινομαι happen; become γένοιτο γινομαι happen; become
71:19 וְ wᵊ וְ and צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַד־ ʕaḏ- עַד unto מָ֫רֹ֥ום mˈārˌôm מָרֹום high place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make גְדֹלֹ֑ות ḡᵊḏōlˈôṯ גָּדֹול great אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) מִ֣י mˈî מִי who כָמֹֽוךָ׃ ḵāmˈôḵā כְּמֹו like
71:19. et benedictum nomen gloriae eius in sempiternum et implebitur gloria eius universa terra amen amenAnd blessed be the name of his majesty for ever: and the whole earth shall be filled with his majesty. So be it. So be it.
18. Blessed be the LORD God, the God of Israel, who only doeth wondrous things:
71:19. and your justice, O God, even to the highest great things that you have done. O God, who is like you?
71:19. Thy righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee!
And blessed [be] his glorious name for ever: and let the whole earth be filled [with] his glory; Amen, and Amen. [20] The prayers of David the son of Jesse are ended:

71:19 и благословенно имя славы Его вовек, и наполнится славою Его вся земля. Аминь и аминь.
[71:20] Кончились молитвы Давида, сына Иесеева.
71:19
καὶ και and; even
εὐλογητὸν ευλογητος commended; commendable
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
δόξης δοξα glory
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
πληρωθήσεται πληροω fulfill; fill
τῆς ο the
δόξης δοξα glory
αὐτοῦ αυτος he; him
πᾶσα πας all; every
ο the
γῆ γη earth; land
γένοιτο γινομαι happen; become
γένοιτο γινομαι happen; become
71:19
וְ wᵊ וְ and
צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עַד־ ʕaḏ- עַד unto
מָ֫רֹ֥ום mˈārˌôm מָרֹום high place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
גְדֹלֹ֑ות ḡᵊḏōlˈôṯ גָּדֹול great
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
מִ֣י mˈî מִי who
כָמֹֽוךָ׃ ḵāmˈôḵā כְּמֹו like
71:19. et benedictum nomen gloriae eius in sempiternum et implebitur gloria eius universa terra amen amen
And blessed be the name of his majesty for ever: and the whole earth shall be filled with his majesty. So be it. So be it.
71:19. and your justice, O God, even to the highest great things that you have done. O God, who is like you?
71:19. Thy righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
72:19: Let the whole earth be filled with his glory - Let the Gospel - the light, the Spirit, and power of Christ, fill the world.
Amen - So let it be.
And Amen - So it shall be. Hallelujah!

72:20: The prayers of David the son of Jesse are ended - This was most probably the last Psalm he ever wrote. There may be several in the after part of this book which were written by him; but they were probably composed in a former period of his life, for this was the end of the poetic prayers of David the son of Jesse. Those that were found afterwards have got out of their proper connection.

Albert Barnes: Notes on the Bible - 1834
72:19: And blessed be his glorious name for ever - The name by which he is known - referring perhaps particularly to his name "Yahweh." Still the prayer would be, that all the names by which he is known, all by which he has Rev_ealed himself, might be regarded with veneration always and everywhere.
And let the whole earth be filled with his glory - With the knowledge of himself; with the manifestations of his presence; with the influences of his religion. Compare Num 14:21. This prayer was especially appropriate at the close of a psalm designed to celebrate the glorious reign of the Messiah. Under that reign the earth will be, in fact, filled with the glory of God; the world will be a world of glory. Assuredly all who love God, and who love mankind, all who desire that God may be honored, and that the world may be blessed and happy, will unite in this fervent prayer, and reecho the hearty "Amen and amen" of the psalmist.
Amen, and amen - So be it. Let this occur. Let this time come. The expression is doubled to denote intensity of feeling. It is the going out of a heart full of desire that this might be so.

72:20: The prayers of David the son of Jesse are ended - This is not found in the Syriac. The following is added in that version at the close of the psalm: "The end of the Second Book." In regard to this twentieth verse, it is quite clear that it is no part of the psalm; and it is every way probable that it was not placed here by the author of the psalm, and also that it has no special and exclusive reference to this psalm, for the psalm could in no special sense be called "a prayer of David." The words bear all the marks of having been placed at the close of a collection of psalms, or a division of the Book of Psalms, to which might be given as an appropriate designation, the title "The Prayers of David, the son of Jesse;" meaning that that book, or that division of the book, was made up of the compositions of David, and might be thus distinguished from other portions of the general collection. This would not imply that in this part of the collection there were literally no other psalms than those which had been composed by David, or that none of the psalms of David might be found in other parts of the general collection, but that this division was more entirely made up of his psalms, and that the name might therefore be given to this as his collection. It may be fairly inferred from this, that there was such a collection, or that there were, in the Book of Psalms, divisions which were early recognized. See the General Introduction. Dr. Horsley supposes, however, that this declaration, "The prayers of David the son of Jesse are ended," pertains to this psalm alone, as if David had nothing more to pray for or to wish than what was expressed in these glowing representations of the kingdom of the Messiah, and of the happy times which would be enjoyed under his rule.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
72:19: blessed: Neh 9:5; Rev 5:13
and let: Num 14:21; Isa 6:3, Isa 11:9; Hab 2:14; Zac 14:9; Mal 1:11; Mat 6:10, Mat 6:13
Amen: Psa 41:13, Psa 89:52; Num 5:22; Kg1 1:36; Jer 28:6; Rev 1:18, Rev 22:20

72:20: The prayers: This was probably the last Psalm he ever wrote; and with it ends the second book of the Psalter. Sa2 23:1; Job 31:40; Jer 51:64; Luk 24:51

Carl Friedrich Keil and Franz Delitzsch
72:20
Superscription of the primary collection. The origin of this superscription cannot be the same as that of the doxology, which is only inserted between it and the Psalm, because it was intended to be read with the Psalm at the reading in the course of the service (Symbolae, p. 19). כּלוּ = כּלּוּ, like דּחוּ in Ps 36:13, כּסּוּ, Ps 80:11, all being Pual forms, as is manifest in the accented ultima. A parallel with this verse is the superscription "are ended the words of Job" in Job 31:40, which separates the controversial speeches and Job's monologue from the speeches of God. No one taking a survey of the whole Psalter, with the many Psalms of David that follow beyond Ps 72, could possibly have placed this key-stone here. If, however, it is more ancient than the doxological division into five books, it is a significant indication in relation to the history of the rise of the collection. It proves that the collection of the whole as it now lies before us was at least preceded by one smaller collection, of which we may say that it extended to Ps 72, without thereby meaning to maintain that it contained all the Psalms up to that one, since several of them may have been inserted into it when the redaction of the whole took place. But it is possible for it to have contained Ps 72, wince at the earliest it was only compiled in the time of Solomon. The fact that the superscription following directly upon a Psalm of Solomon is thus worded, is based on the same ground as the fact that the whole Psalter is quoted in the New Testament as Davidic. David is the father of the שׁיר ה, 2Chron 29:27, and hence all Psalms may be called Davidic, just as all משׁלים may be called Salomonic, without meaning thereby that they are all composed by David himself.
Geneva 1599
72:20 The (q) prayers of David the son of Jesse are ended.
(q) Concerning his son Solomon.
John Gill
72:19 And blessed be his glorious name for ever,.... Every name of Christ is glorious in itself, and precious to his people; "like ointment poured forth", as his name Messiah, to which the allusion is in Song 1:3; his name Immanuel, God with us, Is 7:14; Jehovah our righteousness, Jer 23:6; Jesus a Saviour; as well as what belongs to his royal dignity, King of kings, and Lord of lords; a name above every name that is named in this world, or that to come;
and let the whole earth be filled with his glory; as it will be, when his kingdom shall be from sea to sea, and from the river to the ends of the earth; when the little stone cut out without hands shall become a great mountain, and fill the whole earth; when the Gospel shall be spread all over the world; and the earth be filled with the knowledge of Christ, by means of it, as the waters cover the sea; and when all nations shall come and worship before him.
Amen, and Amen; which word added is expressive of the desires of the psalmist, that all that he had said might come to pass; and of his faith, that so it would be: and it is repeated to show the vehemence of his desires, and the strength of his faith.
[72:20] The prayers of David the son of Jesse are ended. The Septuagint version renders it, the hymns. This psalm is thought by some to be the last that was written by David, though put in this place; and it is certain that the psalms are not always placed in the order of time in which they were written: this being, as is supposed, made by him in his old age, when Solomon his son was appointed and set upon his throne by his order; on account of which he composed it, with a view to the Messiah, the antitype of Solomon. Or, as others, this is the last of the psalms, which were put together and digested in order by David himself; the rest that follow being collected by Hezekiah or the Levites. Aben Ezra mentions it as the sense of some of their interpreters,
"then shall be fulfilled the prayers of the son of Jesse;''
that is, as R. Joseph Kimchi explains it, when those consolations are completed, then the prayers of David the son of Jesse shall be fulfilled. The sense is, when all the things spoken of in this psalm, concerning the Messiah and his kingdom, should be accomplished, then the prayers of David, and so of every good man, his hearty wishes and desires, will then be answered, and have their full effect, and not till then. This verse seems to be written not by David, for the psalm itself ends with "Amen and Amen"; but by some collector of the Psalms: it is not in the Arabic version, in the room of which is "Hallelujah"; and in the Syriac version it is, "the end of the second book". The first book of Psalms ends with the forty first Psalm. The whole is divided into five parts by the Jews; observed by Origen (x) and Hilarius (y), and others.
(x) Apud Montfaucon. Praelim. ad Hexapla Origen. p. 78, 79. (y) Prolog. in Psalm. p. 33.
John Wesley
72:20 The prayer - This psalm is the last which David composed: for this was wrote but a little before his death.
Robert Jamieson, A. R. Fausset and David Brown
72:20 ended--literally, "finished," or completed; the word never denotes fulfilment, except in a very late usage, as in Ezra 1:1; Dan 12:7.