and your oppressed ones 2 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 3
and crush the oppressor.
for generation after generation. 9
peace will prevail as long as the moon remains in the sky. 15
and from the Euphrates River 18 to the ends of the earth!
and his enemies will lick the dust. 20
72:11 All kings will bow down to him;
all nations will serve him.
and the oppressed 25 who have no defender.
the lives of the needy he will save.
he will value their lives. 28
May they continually pray for him!
May they pronounce blessings on him all day long! 31
1 tn The prefixed verbal form appears to be an imperfect, not a jussive.
3 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.
4 tn Heb “judge [for].”
5 tn The prefixed verbal form appears to be an imperfect, not a jussive.
6 tn Heb “sons.”
7 tn In this context “fear” probably means “to demonstrate respect for the
9 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.
12 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.
13 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
15 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
16 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
18 tn Heb “the river,” a reference to the Euphrates.
19 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
20 sn As they bow down before him, it will appear that his enemies are licking the dust.
21 sn Tarshish was a distant western port, the precise location of which is uncertain.
22 sn Sheba was located in Arabia.
23 sn Seba was located in Africa.
24 tn The singular is representative. The typical needy individual here represents the entire group.
25 tn The singular is representative. The typical oppressed individual here represents the entire group.
28 tn Heb “their blood will be precious in his eyes.”
29 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).
30 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.
31 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.