English Standard Version
Of Solomon. Give the king your justice, O God, and your righteousness to the royal son!
King James Bible
A Psalm for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king's son.
American Standard Version
Give the king thy judgments, O God, And thy righteousness unto the king's son.
A psalm on Solomon.
English Revised Version
A Psalm of Solomon. Give the king thy judgments, O God, and thy righteousness unto the king's son.
Webster's Bible Translation
A Psalm for Solomon. Give the king thy judgments, O God, and thy righteousness to the king's son.
Psalm 72:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The thought of this proclamation so thoroughly absorbs the poet that he even now enters upon the tone of it; and since to his faith the deliverance is already a thing of the past, the tender song with its uncomplaining prayer dies away into a loud song of praise, in which he pictures it all to himself. Without Psalm 71:19-21 being subordinate to עד־אגיד in Psalm 71:18, וצדקתך is coupled by close connection with בגורתך. Psalm 71:19 is an independent clause; and עד־מרום takes the place of the predicate: the righteousness of God exceeds all bounds, is infinite (Psalm 36:6., Psalm 57:11). The cry כמוך מי, as in Psalm 35:10; Psalm 69:9, Jeremiah 10:6, refers back to Exodus 15:11. According to the Chethb, the range of the poet's vision widens in Psalm 71:20 from the proofs of the strength and righteousness of God which he has experienced in his own case to those which he has experienced in common with others in the history of his own nation. The Ker (cf. on the other hand Psalm 60:5; Psalm 85:7; Deuteronomy 31:17) rests upon a failing to discern how the experiences of the writer are interwoven with those of the nation. תּשׁוּב in both instances supplies the corresponding adverbial notion to the principal verb, as in Psalm 85:7 (cf. Psalm 51:4). תּהום, prop. a rumbling, commonly used of a deep heaving of waters, here signifies an abyss. "The abysses of the earth" (lxx ἐκ τῶν ἀβύσσων τῆς γῆς, just as the old Syriac version renders the New Testament ἄβυσσος, e.g., in Luke 8:31, by Syr. tehūmā') are, like the gates of death (Psalm 9:14), a figure of extreme perils and dangers, in the midst of which one is as it were half hidden in the abyss of Hades. The past and future are clearly distinguished in the sequence of the tenses. When God shall again raise His people out of the depth of the present catastrophe, then will He also magnify the גּדלּה of the poet, i.e., in the dignity of his office, by most brilliantly vindicating him in the face of his foes, and will once more (תּסּוב, fut. Niph. like תּשׁוּב ekil .h above) comfort him. He on his part will also (cf. Job 40:14) be grateful for this national restoration and this personal vindication: he will praise God, will praise His truth, i.e., His fidelity to His promises. בּכלי נבל instead of בּנבל sounds more circumstantial than in the old poetry. The divine name "The Holy One of Israel" occurs here for the third time in the Psalter; the other passages are Psalm 78:41; Psalm 89:19, which are older in time, and older also than Isaiah, who uses it thirty times, and Habakkuk, who uses it once. Jeremiah has it twice (Jeremiah 50:29; Jeremiah 51:5), and that after the example of Isaiah. In Psalm 71:23, Psalm 71:24 the poet means to say that lips and tongue, song and speech, shall act in concert in the praise of God. תּרנּנּה with Dagesh also in the second Nun, after the form תּקוננּה, תּשׁכּנּה, side by side with which we also find the reading תּרנּנּה, and the reading תּרנּנה, which is in itself admissible, after the form תּאמנה, תּעגנה, but is here unattested.
(Note: Heidenheim reads תּרנּנּה with Segol, following the statement of Ibn-Bil'am in his טעמי המקרא and of Mose ha-Nakdan in his דרכי הנקוד, that Segol always precedes the ending נּה, with the exception only of הנּה and האזנּה. Baer, on the other hand, reads תונּנּה, following Aben-Ezra and Kimchi (Michlol 66b).)
The cohortative after כּי (lxx ὅταν) is intended to convey this meaning: when I feel myself impelled to harp unto Thee. In the perfects in the closing line that which is hoped for stands before his soul as though it had already taken place. כי is repeated with triumphant emphasis.
Treasury of Scripture Knowledge
1015. (Title.) A Psalm. 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. for. or, of.
Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled."
2 Samuel 23:3
The God of Israel has spoken; the Rock of Israel has said to me: When one rules justly over men, ruling in the fear of God,
1 Kings 3:9
Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?"
1 Chronicles 22:13
Then you will prosper if you are careful to observe the statutes and the rules that the LORD commanded Moses for Israel. Be strong and courageous. Fear not; do not be dismayed.
1 Chronicles 29:19
Grant to Solomon my son a whole heart that he may keep your commandments, your testimonies, and your statutes, performing all, and that he may build the palace for which I have made provision."
He will receive blessing from the LORD and righteousness from the God of his salvation.
Behold, a king will reign in righteousness, and princes will rule in justice.
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ESV Text Edition 2011: The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.