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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Psalm 72 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/psalms/72.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/72.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/72-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../psalms/">Psalm</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/71.htm" title="Psalm 71">◄</a> Psalm 72 <a href="../psalms/73.htm" title="Psalm 73">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld"> LXXII.</span><p>At the first glance this psalm looks like one that would readily yield up not only its meaning, but its purpose and authorship. Odes in honour of royalty generally tell their own tale, and here we certainly have a prayer for a king, the son of a king, who is to be at once glorious and good, renowned and just, in whose reign peace is to “lie like a line of light from verge to verge,” plenty is to crown the year with happiness, and the empire is to be as wide abroad as the government is righteous and beneficent at home. But, making every allowance for poetical exaggeration, it is impossible to find any monarch of Israel whose reign the poem exactly describes. The name of Solomon is naturally the first to suggest itself, as it did to those who prefixed the inscription. Undoubtedly the memory of his imperial greatness inspired the song. The psalmist looks for deliverance not to the sword, but to a wise and understanding heart. He prays that the king may be animated by the spirit which dictated Solomon’s choice to discern between good and evil; and he perceives that the only solid foundation for national prosperity is a just administration. Internal justice, external power and prosperity, would go hand in hand. All this might have been breathed as a prayer at Solomon’s succession; but the tone (<a href="/context/psalms/72-12.htm" title="For he shall deliver the needy when he cries; the poor also, and him that has no helper.">Psalm 72:12-14</a>) is hardly such as we should expect at the close of David’s reign. These verses read rather like the hope of one who had seen the nation sunk in distress, and who hailed the advent of a young prince as bearing promise of restoration and renewal of power and glory. Josiah has been suggested by Ewald, as meeting these conditions; a foreign prince, Ptolemy Philadelphus, by Hitzig and Reuss. But the view which regards the psalm as <span class= "ital">Messianic, i.e., </span>descriptive of the peace and plenty and power anticipated under a prince as yet unborn and unknown, who was to come of David’s line to restore the ancient glory of the theocracy, best suits its general tone. The verse is easy and graceful, with a regular parallelism, but an uncertain division of stanzas.<p><span class= "ital">Title.</span>—According to usage, this inscription can mean only <span class= "ital">of Solomon, </span>denoting <span class= "ital">authorship. </span>(See <span class= "ital">Introduction.</span>)<p> <div class="versenum"><a href="/psalms/72-1.htm">Psalm 72:1</a></div><div class="verse"><i>A Psalm</i> for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king's son.</div>(1, 2) The order of the words should be noticed—“judgments,” “righteousness,” “righteousness,” “judgment”—as offering a good instance of introverted parallelism. With regard to the meaning of the words we are placed on <span class= "ital">practical </span>ground; they refer to the faculty of judging in affairs of government, of coming to a great and fair decision. In fact, whether Solomon be the intended subject of the poem or not, the prayer made in his dream at Gibeon (<a href="/1_kings/3-9.htm" title="Give therefore your servant an understanding heart to judge your people, that I may discern between good and bad: for who is able to judge this your so great a people?">1Kings 3:9</a>) is the best comment on these verses. (Comp. <a href="/isaiah/11-4.htm" title="But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked.">Isaiah 11:4</a>; <a href="/isaiah/32-1.htm" title="Behold, a king shall reign in righteousness, and princes shall rule in judgment.">Isaiah 32:1</a>.)<p>(1) <span class= "bld">The king . . . the king’s son.</span>—The article is wanting in the Hebrew.<p> <div class="versenum"><a href="/psalms/72-3.htm">Psalm 72:3</a></div><div class="verse">The mountains shall bring peace to the people, and the little hills, by righteousness.</div>(3) <span class= "bld">The mountains . . .</span>—Better, literally, <span class= "ital">Let the mountains and the hills bring forth to the people peace in </span>(or <span class= "ital">by</span>)<span class= "ital"> righteousness. </span>This imperative sense, instead of the future, is by most modern commentators preserved throughout the psalm. The LXX. give it here and in <a href="/psalms/72-17.htm" title="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.">Psalm 72:17</a>, but else use the future.<p>The verb here employed (properly meaning “lift up”) is used in <a href="/ezekiel/17-8.htm" title="It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.">Ezekiel 17:8</a>, for “bearing fruit,” and in <a href="/isaiah/32-17.htm" title="And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.">Isaiah 32:17</a> peace is described as the natural work or fruit of righteousness. (Comp. <a href="/psalms/85-10.htm" title="Mercy and truth are met together; righteousness and peace have kissed each other.">Psalm 85:10</a>.) For the same prominence given to its hills as the characteristic feature of Palestine, a land which is “not only mountainous, but a heap of mountains,” comp. <a href="/joel/3-18.htm" title="And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth out of the house of the LORD, and shall water the valley of Shittim.">Joel 3:18</a>.<p> <div class="versenum"><a href="/psalms/72-5.htm">Psalm 72:5</a></div><div class="verse">They shall fear thee as long as the sun and moon endure, throughout all generations.</div>(5) <span class= "bld">They shall . . .</span>—Literally, <span class= "ital">may they fear Thee </span>(coevally) <span class= "ital">with the sun, and in the face of the moon, generation of generation. </span>For the preposition, “coevally with,” see Dan. 3:33; (Hebrew) and comp. the Latin use of <span class= "ital">cum</span>—<p>“Cum sole et luna semper Aratus erit.”<p>OVID: <span class= "ital">Amor., </span>xv. 16.<p>The phrase “in the presence of the moon” (see the same expression, <a href="/psalms/72-17.htm" title="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.">Psalm 72:17</a>, and compare <a href="/job/8-16.htm" title="He is green before the sun, and his branch shoots forth in his garden.">Job 8:16</a>), means, not by the moonlight, but as long as the moon shines. (Comp. <a href="/psalms/72-7.htm" title="In his days shall the righteous flourish; and abundance of peace so long as the moon endures.">Psalm 72:7</a>.) On the other hand, our phrase “under the moon” refers to space. With this passage <a href="/context/psalms/89-36.htm" title="His seed shall endure for ever, and his throne as the sun before me.">Psalm 89:36-37</a>, alone in Hebrew poetry exactly compares, or may perhaps have been borrowed from here.<p>Whether God or the king is the object of the “fear<span class= "ital">” </span>spoken of in this verse is a question that must remain unanswered.<p> <div class="versenum"><a href="/psalms/72-6.htm">Psalm 72:6</a></div><div class="verse">He shall come down like rain upon the mown grass: as showers <i>that</i> water the earth.</div>(6) <span class= "bld">He shall come down.</span>—The rule of the monarch is to be beneficent as the rain refreshing the earth, and covering it with blessings as with verdure. Under a similar image, David’s last words (<a href="/2_samuel/23-4.htm" title="And he shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.">2Samuel 23:4</a>) describe a good government.<p><span class= "bld">Mown grass.</span>—The Hebrew word means “a shearing,” and is used of a fleece (<a href="/judges/6-37.htm" title="Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry on all the earth beside, then shall I know that you will save Israel by my hand, as you have said.">Judges 6:37</a>; so here, LXX., Vulg., and Prayer Book version); of a hay crop (<a href="/amos/7-1.htm" title="Thus has the Lord GOD showed to me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, see, it was the latter growth after the king's mowings.">Amos 7:1</a>). The reference here may be either to a “mown field,” on which a shower would cause fresh grass to sprout, or to meadow grass ready for mowing.<p> <div class="versenum"><a href="/psalms/72-7.htm">Psalm 72:7</a></div><div class="verse">In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.</div>(7) <span class= "bld">Flourish</span>—<span class= "ital">i.e., </span>spring up and grow like vegetation after rain.<p><span class= "bld">Endureth.</span>—See margin, and comp. <a href="/job/14-12.htm" title="So man lies down, and rises not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.">Job 14:12</a>, “till the heavens be no more.”<p> <div class="versenum"><a href="/psalms/72-8.htm">Psalm 72:8</a></div><div class="verse">He shall have dominion also from sea to sea, and from the river unto the ends of the earth.</div>(8) <span class= "bld">He shall have. . . .</span>—The original is more poetical, recalling the root idea of the verb, “may he tread down (the nations) from sea to sea.”<p>That the river in the next clause is the Euphrates there can be no question, but are we, therefore, to see precise geographical limits in the expression “from sea to sea” (from the Mediterranean to the Red Sea), as in <a href="/exodus/23-31.htm" title="And I will set your bounds from the Red sea even to the sea of the Philistines, and from the desert to the river: for I will deliver the inhabitants of the land into your hand; and you shall drive them out before you.">Exodus 23:31</a>, or is it merely poetical for a wide extent of empire? The vague and general expression, “ends of the earth,” which takes the place of the definite “desert,” in the passage of Exodus, makes in favour of the latter view. So, too, do the hyperbolic expressions in <a href="/psalms/72-5.htm" title="They shall fear you as long as the sun and moon endure, throughout all generations.">Psalm 72:5</a>; <a href="/psalms/72-11.htm" title="Yes, all kings shall fall down before him: all nations shall serve him.">Psalm 72:11</a>; <a href="/psalms/72-17.htm" title="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.">Psalm 72:17</a>. On the other hand, <a href="/psalms/72-10.htm" title="The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.">Psalm 72:10</a> mentions particular places. The same phrase in <a href="/zechariah/9-10.htm" title="And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace to the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.">Zechariah 9:10</a> describes the Messianic kingdom, and is certainly poetical, but whether that or this passage is the original is doubtful.<p> <div class="versenum"><a href="/psalms/72-9.htm">Psalm 72:9</a></div><div class="verse">They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.</div>(9) <span class= "bld">They that dwell in the wilderness. . .</span> .—The Hebrew word in other places is used of “wild animals” (<a href="/psalms/74-14.htm" title="You brake the heads of leviathan in pieces, and gave him to be meat to the people inhabiting the wilderness.">Psalm 74:14</a>; <a href="/isaiah/23-13.htm" title="Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin.">Isaiah 23:13</a>). Here apparently it refers to the nomad tribes wandering over the desert. The LXX. and ancient versions generally have “Æthiopians.”<p><span class= "bld">Lick the dust.</span>—The allusion is to the Eastern etiquette of prostration before a sovereign.<p> <div class="versenum"><a href="/psalms/72-10.htm">Psalm 72:10</a></div><div class="verse">The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.</div>(10) <span class= "bld">Tarshish.</span>—The question of the identity of this place (or district) with the “Tartessus” of the Greeks is too long for a note. (See <a href="/jonah/1-3.htm" title="But Jonah rose up to flee to Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them to Tarshish from the presence of the LORD.">Jonah 1:3</a>.) But plainly the mention here of “the isles,” <span class= "ital">i.e., </span>islands and coasts of the Mediterranean (comp. <a href="/daniel/11-18.htm" title="After this shall he turn his face to the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn on him.">Daniel 11:18</a>; <a href="/isaiah/11-11.htm" title="And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.">Isaiah 11:11</a>), is in favour of the identity.<p><span class= "bld">Bring presents.</span>—Literally, <span class= "ital">return presents, </span>but not in the sense of an interchange of royal gifts (as <a href="/1_kings/10-13.htm" title="And king Solomon gave to the queen of Sheba all her desire, whatever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants.">1Kings 10:13</a>) but of “payment of tribute.” The expression is illustrated by the words “revenue,” “custom-house returns,” &c. (Comp. the Latin, <span class= "ital">reditus.</span>)<p><span class= "bld">Sheba.</span>—The Joktanic kingdom, embracing the greater part of Yemen or Arabia Felix, and so here representing Arabia, (the LXX. and Vulg. have “kings of Arabians”) while “Seba” (or “Saba”), which was Cushite, and was by Josephus (<span class= "ital">A. J., </span>2:10, s. 2), identified with “Meroë,” represents Africa. (See <a href="/genesis/10-7.htm" title="And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah: and the sons of Raamah; Sheba, and Dedan.">Genesis 10:7</a>; <a href="/genesis/10-28.htm" title="And Obal, and Abimael, and Sheba,">Genesis 10:28</a>, and Smith’s <span class= "ital">Bible Dictionary, </span>articles “Sheba” and “Seba.”)<p> <div class="versenum"><a href="/psalms/72-11.htm">Psalm 72:11</a></div><div class="verse">Yea, all kings shall fall down before him: all nations shall serve him.</div>(11) <span class= "bld">Yea, all kings shall . . .</span>—Better, as before, <span class= "ital">Let all kings.</span><p> <div class="versenum"><a href="/psalms/72-12.htm">Psalm 72:12</a></div><div class="verse">For he shall deliver the needy when he crieth; the poor also, and <i>him</i> that hath no helper.</div>(12) <span class= "bld">For he shall deliver.</span>—Here the verb must be present, “for he delivereth” giving the reason of the wide sway asked for this monarch. The prayer is based on the justice and beneficence of his reign (“to him that hath shall be given”), in which the weak and poor find their lives safe from violence, and their property protected against fraud. The verse is almost word for word the same as <a href="/job/29-12.htm" title="Because I delivered the poor that cried, and the fatherless, and him that had none to help him.">Job 29:12</a>.<p><span class= "bld">Poor.</span>—Rather, <span class= "ital">afflicted.</span><p> <div class="versenum"><a href="/psalms/72-14.htm">Psalm 72:14</a></div><div class="verse">He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.</div>(14) <span class= "bld">And precious . . .</span>—The parallelism shows the meaning. The life of his people is dear to the king, and he therefore protects them from violence.<p> <div class="versenum"><a href="/psalms/72-15.htm">Psalm 72:15</a></div><div class="verse">And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; <i>and</i> daily shall he be praised.</div>(15) <span class= "bld">And he shall . . .</span>—Literally, <span class= "ital">And he shall live, and shall give him of the gold of Sheba, and pray for him continually; every day shall he bless him. </span>This can only refer to the man whose protection from harm and redemption from fraud and violence is mentioned in the last verse. The subject under the just government of the monarch will <span class= "ital">live, </span>and will bring to his benefactor daily blessing, as well as rich gifts, with the gold of Sheba, and “with true prayers that shall be up at heaven, and enter there.”<p>The Prayer Book version, “prayer shall be made to him,” is quite inadmissible.<p><span class= "bld">Gold of Sheba</span>—<span class= "ital">i.e.</span> (see <a href="/psalms/72-10.htm" title="The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.">Psalm 72:10</a>), of Arabia (as in Prayer-Book). A Greek historian (Agatharchides), writing of the Sabæans, gives an admiring account of the quantity of gold used in adorning and furnishing their houses. This wealth was probably acquired by commerce with India.<p> <div class="versenum"><a href="/psalms/72-16.htm">Psalm 72:16</a></div><div class="verse">There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and <i>they</i> of the city shall flourish like grass of the earth.</div>(16) <span class= "bld">An handful.</span>—Rather, <span class= "ital">abundance, </span>from a root meaning <span class= "ital">spread. </span>The clauses, as arranged in the text, evidently miss the intention of the writer. Render,<p>“Let there be abundance of corn on the earth;<p>On the top of the mountains let it wave like Libanus,”<p><span class= "ital">i.e., </span>like the cedars of Libanus. The word rendered “wave” elsewhere is used of “earthquakes” or “violent storm,” and suggests here rather a violent agitation than the quiet waving of a sunny cornfield, as if the very mountains were under cultivation, and their crowning woods that sway to and fro in the breeze were suddenly changed to grain. (Comp. <a href="/psalms/92-13.htm" title="Those that be planted in the house of the LORD shall flourish in the courts of our God.">Psalm 92:13</a>.) The images suggested by the LXX. and Vulg., of the corn in the lowlands growing high enough to overtop Lebanon, is grotesque.<p><span class= "bld">And they of the city . . .</span>—Better, <span class= "ital">and let them </span>(<span class= "ital">men</span>)<span class= "ital"> spring forth from the city like grass from the earth. </span>(As images of large population, comp. <a href="/psalms/92-7.htm" title="When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever:">Psalm 92:7</a>; <a href="/job/5-25.htm" title="You shall know also that your seed shall be great, and your offspring as the grass of the earth.">Job 5:25</a>.) But probably we ought to transpose a letter and read, “and let <span class= "ital">cities </span>spring up like grass from the earth.”<p> <div class="versenum"><a href="/psalms/72-17.htm">Psalm 72:17</a></div><div class="verse">His name shall endure for ever: his name shall be continued as long as the sun: and <i>men</i> shall be blessed in him: all nations shall call him blessed.</div>(17) <span class= "bld">Shall be</span> <span class= "bld">continued.</span>—Rather, <span class= "ital">have issue. </span>Literally, <span class= "ital">send out new shoots.</span><p><span class= "bld">As long as the sun.</span>—See Note on <a href="/psalms/72-5.htm" title="They shall fear you as long as the sun and moon endure, throughout all generations.">Psalm 72:5</a>.<p><span class= "bld">Shall be blessed in him.</span>—Or, <span class= "ital">bless themselves in him. </span>The meaning is clear, though the Hebrew is rather vague. The monarch will himself be a source of blessing to his people, who will never tire of blessing him. The psalmist’s prayer finds a genuine echo in the noble dedication of <span class= "ital">In Memoriam:</span><p>“May you rule us long,<p>And leave us rulers of your blood<p>As noble, till the latest day!<p>May children of our children say,<p>‘She wrought her people lasting good.’ ”<p>For the doxology closing the second book, and for the note apparently appended by the collector of this book, “the prayers of David the son of Jesse are <span class= "bld">ended,” </span>see <span class= "ital">General Introduction.</span><p> <div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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