Salmos 72
Bob Utley · You Can Understand the Bible
Salmos 72
CONTEXTUAL INSIGHTS This is an extended prayer (i.e., "Give" – BDB 678, KB 733, Qal IMPERATIVE) for a righteous king and his son (possibly an allusion to 2 Samuel 7; 1 Chronicles 17, which ultimately refers to the Messiah). Your judgments – NASB, NKJV, JPSOA your justice – NRSV, REB your own fair judgment – NJB Your righteousness – NASB, NKJV, NRSV, JPSOA, REB – your own saving justice, NJB This Psalm captures the OT understanding of the "New Age." The covenant requirements and promises come to fruition ("the blessings" of Leviticus 26; Deuteronomy 27-30). If it is a coronation hymn, it is royal hyperbole, but if it is imagery of the new age, it finds fulfillment in Christ (i.e., the New Covenant of Jer. 31:31-34; Ezek. 36:22-36). This Psalm is not quoted in the NT but Jewish and Christian sources have seen it as Messianic. See Alfred Edersheim, The Life and Times of Jesus the Messiah, Appendix IX, p. 719. This Psalm is dominated by IMPERFECT VERBS. The NASB, NRSV, and JPSOA, see Ps. 72:2-4,5-7,8-11,15-17,19 as IMPERFECTS used in a JUSSIVE sense (i.e., "may. . .," "let. . ."), but NKJV and NJB see them all as IMPERFECTS (i.e., statements of what the Messiah will do). There are four JUSSIVES in this context (i.e., Ps. 72:8,15,16,17). Psalm 72:20 is a concluding remark by a later editor/compiler of Book Two (i.e., Psalm 42-72) of the Psalter. It is also possible that Ps. 72:18-19 comprise a closing doxology to Book Two of the Psalter.
Salmos 72:1-4
72:1-4 This strophe prays for the godly manner in which the new king (i.e., ultimately the Messiah, cf. Isa. 2:4; 9:6-7; 11:1-5; Micah 4:3-4; 5:2-5) should reign. judge (PLURAL in MT possible, expresses quality) with righteousness, cf. Isa. 9:7; 11:2-5; 32:1; for "righteousness" see SPECIAL TOPIC: RIGHTEOUSNESS judge with justice (see SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE (שפט) IN ISAIAH), cf. Ps. 82:3 bring peace (the righteous king's reign will cause the land to prosper, i.e., Leviticus 26; Deuteronomy 27-30) vindicate, cf. Isa. 11:4 crush the oppressor Notice the different terms used to describe God's people. Your people, Ps. 72:2 Your afflicted, Ps. 72:2,4 (JPSOA, "lowly ones") the children of the needy, Ps. 72:4 All of God's family will be protected and encouraged. There developed a tension within the covenant community between the rich and poor. This tension was transferred after the exiles to believing, faithful followers and the pagan invaders/occupiers. It is the afflicted/poor/needy who will be restored. YHWH will care for and defend them (development of Deuteronomic themes). He is their only hope and Savior (cf. Ps. 103:6; 146:7). 72:3 This imagery can have several meanings. mountains. . .hills refer to godly leaders (i.e., personification) mountains. . .hills are functioning as personified messengers of prosperity (i.e., covenant blessings, NET) mountains. . .hills refer to the permanent stability of God's promise of Canaan ▣ NASB, NKJV, NJB, LXX, Peshitta "peace" NRSV, REB "prosperity" "well-being" This is the term shalom. It has a wide semantical field. SPECIAL TOPIC: PEACE (OT, shalom)
Salmos 72:5-7
72:5-7 This strophe emphasizes two requests. that God's people continue to fear/revere Him that this devotion continue through time (i.e., while the sun and moon endure, cf. Gen. 8:22; Ps. 89:36-37) If they do, then the promises of abundance from the Mosaic covenant will continue (cf. Leviticus 26; Deuteronomy 27-30). However, the king and the people must meet the covenant conditions. SPECIAL TOPIC: FEAR (OT) SPECIAL TOPIC: KEEP SPECIAL TOPIC: COVENANT 72:5 NASB, JPSOA "them" NKJV, Peshitta "they" NRSV,NJB, REB, LXX "he" The MT has the PLURAL, therefore, it could refer to the covenant people's reverence the Messianic king's (i.e., the PLURAL OF MAJESTY) reverence Often this confusion in PRONOUNS comes from the fact that many of the Psalms were originally individual in focus, but they came to be used in corporate worship. ▣ NASB, NKJV, REB, JPSOA "fear" NRSV, NJB "live" "worship" NJB, LXX "endure" The UBS Text Project (p. 309) gives "last" (BDB 73) a "C" rating (considerable doubt). This follows the LXX. It fits the parallelism better. But, the MT has "fear" (BDB 431, KB 432), fear ‒ ייראוך last ‒ ויאריך The permanance of the earth's regular order (days, seasons, night lights) was seen as a way to assert YHWH's constant care and presence in this physical realm. He is not an absent "watch-maker" but an active sustainer, provider of all life on this special planet (i.e., Ps. 89:37). 72:6 "water" This word (BDB 284, KB 283) is found only here in the OT. It seems to be from the Hiphil VERB "dripping"; in Arabic the root means "tears flow." This is affirming that it is YHWH who provides agricultural abundance, not the Canaanite storm god, Ba'al. 72:7 NASB, NKJV, JPSOA, Peshitta "the righteous" NJB, REB, NRSV, TEV, LXX "righteousness" The MT has "righteousness" (BDB 843, see SPECIAL TOPIC: RIGHTEOUSNESS). The other possible translation is "the righteous one." righteousness ‒ צדק the righteous one ‒ צדיק The UBS Text Project, p. 309, gives option #1 a "C" rating, meaning the committee could not decide which one was original.
Salmos 72:8-11
72:8-11 The reign of the Messiah will be universal (i.e., using terms from the ANE) from sea to sea (cf. Zech. 9:10) from the river (i.e., Euphrates) to the ends of the earth (i.e., idiom for Solomon's reign) all peoples will honor Him and bring tribute, cf. Isa. 49:23 This universal reign (cf. Ps. 2:8; 59:13; 65:2; 67:7; Isa. 45:22; 52:10; Micah 5:4) is the obvious conclusion from Gen. 1:26-27 and 12:3. If monotheism is true, the redemption of all the children of Adam is the goal. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 72:9 "the nomads of the desert" NKJV (MT) "those who dwell in the wilderness" "foes" "peoples of the desert" "beasts" "Ethiopians" "desert tribes" "those who dwell on the islands" The word (צי, BDB 850 II, KB 1020) can mean "foes" from צר, BDB 865 III (emendation, but fits the parallel "enemies" of Ps. 72:9b better) "desert animals" – Ps. 74:14; Isa. 13:21; 23:13; 34:14; Jer. 50:39 (from ץיה, "dryness," BDB 851, KB 1020 II, cf. Jer. 50:12; 51:43) it is possible (cf. NEB) that #2 refers to desert demons (see Special Topic below) "envoy" or "messenger" — ציר (BDB 851 II, KB 1024 II), cf. Isa. 18:2 SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT ▣ "his enemies lick the dust" There are ANE pictures (i.e., wall carving and paintings) of a person bowing (cf. Ps. 72:9a) to the ground. To this was added a literary idiom of "lick the dust" (BDB 535, KB 525, Piel IMPERFECT, cf. Isa. 49:23; Micah 7:17), which denoted the defeat and subservience of the one bowing. 72:10 "Tarshish" This place name (BDB 1077) could refer to a city in southern Spain on the Atlantic side, which was a Phoenician colony (i.e., Tartessus) the island of Sardinia a city on the north African coast (Carthage was a colony of Phoenicia) imagery for a far distant port a type of large sea-going commercial ship a rival maritime nation (cf. 1 Kgs. 10:22) SPECIAL TOPIC: TARSHISH ▣ "islands" This word (BDB 15 I) usually means "coast" or "island." It denotes far away nations (cf. Isa. 40:15; 66:19; Jer. 25:22; 31:10). This fits the imagery of this strophe (i.e., the universal reign of the Messiah). ▣ "Sheba" This (BDB 985) refers to the nation or tribe from Ham living in southern Arabia. ▣ "Seba" This (BDB 685) refers to the area of northeast Africa, often identified with Egypt and Cush (cf. Isa. 43:3; 45:14). The purpose of mentioning these place names is to back up the assertion of Ps. 72:8 and 11.
Salmos 72:12-15
72:12-15 In Ps. 72:12-14 the IMPERFECTS characterize the Messiah's reign (not used in a JUSSIVE sense). However, in Ps. 72:15 the NASB returns to IMPERFECTS used in a JUSSIVE sense. Notice the variety in the names and characterizations of God's people (cf. Ps. 72:2-4). the needy, Ps. 72:12 the afflicted, Ps. 72:12 the poor, Ps. 72:13 the needy, Ps. 72:13 As Ps. 72:4 named their enemies "the oppressor," here they are described as "oppressors" and "those of violence." It is difficult to identify these people in Psalms. unfaithful Israelites pagan neighbors foreign invaders The Messianic king will deliver the needy and afflicted (cf. v. 4) have compassion on the poor and needy save the lives of the needy (cf. Ps. 69:18) rescue the covenant people from oppression and violence their blood/lives are precious in His sight (cf. Ps. 116:15) 72:14 "their blood will be precious in his sight" The Messiah is contrasted with "the oppressor" (cf. Ps. 72:4). He will genuinely care for the poor, needy, and afflicted (cf. Ps. 116:15). He has the heart of the Creator (cf. Gen. 1:26,27)! All humans are important to Him! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 72:15 This verse has two thrusts. the first two VERBS relate to the Messianic king may he live – BDB 310, KB 309, Qal JUSSIVE may he be given tribute – BDB 678, KB 733, Qal IMPERFECT used in a JUSSIVE sense the next two VERBS relate to His people let them pray for Him continually – BDB 813, KB 933, Hithpael IMPERFECT used in a JUSSIVE sense let them bless Him all day long – BDB 138, KB 159, Piel IMPERFECT used in a JUSSIVE sense It is obvious that Ps. 72:15a is using a common royal expression (i.e., "long live the king"), but it takes on new meaning in light of NT revelation of the Messiah's incarnation and triumphal entry into Jerusalem!
Salmos 72:16-17
72:16-17 Both Ps. 72:16 and 17 start with a JUSSIVE VERB, which gives justification to see all the IMPERFECT VERBS in these two verses as JUSSIVE in meaning. This strophe continues the abundance theme begun in Ps. 72:3,5-6. This abundance is in reference to the amount of tribute the king receives (NET). This abundance is the covenantal promises of Leviticus 26 and Deuteronomy 27-30 (i.e., "the two ways"). Psalm 72:17 focuses on the Messiah's reign. may His name endure forever – used of YHWH in Ps. 135:13 may His name increase as long as the sun shines (cf. Ps. 72:5-7); the VERB "increase" is found only here in the OT (BDB 630, KB 696, cf. NIDOTTE, vol. 3, p. 1161); the Qere and the LXX have "endure" and is a better parallel to Ps. 72:17a let men bless themselves by Him (i.e., an allusion to Gen. 12:3; 22:18; the Abrahamic covenant, see SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS let all the nations call Him blessed (parallel to #3) SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: MESSIAH 72:16 NASB, NKJV, NRSV, TEV, LXX, Peshitta "the city" REB, JPSOA, NET "crops" The MT has "from cities" (BDB 746), but an emendation yields "crops" (KB 844), which seems to fit the agricultural context better. from cities ‒ מעיר crops ‒ עםיר The UBS Text Project, p. 311, supports #1 with an "A" rating.
Salmos 72:18-19
72:18-19 Notice how Ps. 72:17 (about the Messiah) is paralleled in Ps. 72:18 (about the covenant God of Israel). The king, as well as the Messiah, is to reflect the character of YHWH. Notice the universal element again in Ps. 72:19b (cf. Num. 13:42; Isa. 6:3). 72:18 Notice the different titles for Israel's God. "Lord" ‒ YHWH "God ‒ Elohim "God of Israel ‒ Eloah SPECIAL TOPIC: NAMES FOR DEITYC., D. ▣ "Who alone works wonders" This is an affirmation of Israel's God's uniqueness (see SPECIAL TOPIC: MONOTHEISM). Also, He is a God who hears, sees, and acts, so different from the pagan idols. His acts are called "wonders." See SPECIAL TOPIC: WONDERFUL THINGS 72:19 "Amen" See SPECIAL TOPIC: AMEN.
Salmos 72:20
72:20 This verse is an editorial note showing the close of the second book of Psalms. It is possible that Ps. 72:18-19 is also a doxological close (cf. Ps. 41:13; 89:52) to the whole second book.