Mazmur 2:6-12
Konteks2:6 “I myself 1 have installed 2 my king
on Zion, my holy hill.”
2:7 The king says, 3 “I will announce the Lord’s decree. He said to me: 4
‘You are my son! 5 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 6
the ends of the earth as your personal property.
2:9 You will break them 7 with an iron scepter; 8
you will smash them like a potter’s jar!’” 9
2:10 So now, you kings, do what is wise; 10
you rulers of the earth, submit to correction! 11
2:11 Serve 12 the Lord in fear!
Repent in terror! 13
Otherwise he 15 will be angry, 16
and you will die because of your behavior, 17
when his anger quickly ignites. 18
How blessed 19 are all who take shelter in him! 20
Mazmur 72:1-19
KonteksFor 22 Solomon.
72:1 O God, grant the king the ability to make just decisions! 23
Grant the king’s son 24 the ability to make fair decisions! 25
72:2 Then he will judge 26 your people fairly,
and your oppressed ones 27 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 28
72:4 He will defend 29 the oppressed among the people;
he will deliver 30 the children 31 of the poor
and crush the oppressor.
72:5 People will fear 32 you 33 as long as the sun and moon remain in the sky,
for generation after generation. 34
72:6 He 35 will descend like rain on the mown grass, 36
like showers that drench 37 the earth. 38
72:7 During his days the godly will flourish; 39
peace will prevail as long as the moon remains in the sky. 40
72:8 May he rule 41 from sea to sea, 42
and from the Euphrates River 43 to the ends of the earth!
72:9 Before him the coastlands 44 will bow down,
and his enemies will lick the dust. 45
72:10 The kings of Tarshish 46 and the coastlands will offer gifts;
the kings of Sheba 47 and Seba 48 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
72:12 For he will rescue the needy 49 when they cry out for help,
and the oppressed 50 who have no defender.
72:13 He will take pity 51 on the poor and needy;
the lives of the needy he will save.
72:14 From harm and violence he will defend them; 52
he will value their lives. 53
72:15 May he live! 54 May they offer him gold from Sheba! 55
May they continually pray for him!
May they pronounce blessings on him all day long! 56
72:16 May there be 57 an abundance 58 of grain in the earth;
on the tops 59 of the mountains may it 60 sway! 61
May its 62 fruit trees 63 flourish 64 like the forests of Lebanon! 65
May its crops 66 be as abundant 67 as the grass of the earth! 68
May his dynasty last as long as the sun remains in the sky! 70
May they use his name when they formulate their blessings! 71
May all nations consider him to be favored by God! 72
72:18 The Lord God, the God of Israel, deserves praise! 73
He alone accomplishes amazing things! 74
72:19 His glorious name deserves praise 75 forevermore!
May his majestic splendor 76 fill the whole earth!
We agree! We agree! 77
[2:6] 1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 2 tn Or perhaps “consecrated.”
[2:7] 3 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 4 tn Or “I will relate the decree. The
[2:7] 5 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 6 sn I will give you the nations. The
[2:9] 7 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 8 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 9 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 10 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 11 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 12 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 13 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 14 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 15 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 16 tn The implied subject of the verb is the
[2:12] 17 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 18 tn Or “burns.” The
[2:12] 19 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 20 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[72:1] 21 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 22 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 23 tn Heb “O God, your judgments to [the] king give.”
[72:1] 24 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 25 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 26 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 27 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[72:3] 28 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
[72:4] 29 tn Heb “judge [for].”
[72:4] 30 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:5] 32 tn In this context “fear” probably means “to demonstrate respect for the
[72:5] 33 tn God is the addressee (see vv. 1-2).
[72:5] 34 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
[72:6] 35 tn That is, the king (see vv. 2, 4).
[72:6] 36 tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
[72:6] 37 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.
[72:6] 38 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
[72:7] 39 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 40 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 41 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 42 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 43 tn Heb “the river,” a reference to the Euphrates.
[72:9] 44 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 45 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 46 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 47 sn Sheba was located in Arabia.
[72:10] 48 sn Seba was located in Africa.
[72:12] 49 tn The singular is representative. The typical needy individual here represents the entire group.
[72:12] 50 tn The singular is representative. The typical oppressed individual here represents the entire group.
[72:13] 51 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
[72:14] 52 tn Or “redeem their lives.” The verb “redeem” casts the
[72:14] 53 tn Heb “their blood will be precious in his eyes.”
[72:15] 54 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
[72:15] 55 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
[72:15] 56 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
[72:16] 57 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 58 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).
[72:16] 59 tn Heb “top” (singular).
[72:16] 60 tn That is, the grain.
[72:16] 61 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
[72:16] 62 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
[72:16] 64 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
[72:16] 65 tn Heb “like Lebanon.”
[72:16] 66 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 67 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
[72:16] 68 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
[72:17] 69 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 70 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 71 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 72 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 73 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 74 tn Heb “[the] one who does amazing things by himself.”
[72:19] 75 tn Heb “[be] blessed.”
[72:19] 77 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
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