TRV
Translation
King James Version
And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.
Complete Jewish Bible
Blessed be his glorious name forever, and may the whole earth be filled with his glory. Amen. Amen.
Berean Standard Bible
And blessed be His glorious name forever; may all the earth be filled with His glory. Amen and amen.
American Standard Version
And blessed be his glorious name for ever; And let the whole earth be filled with his glory. Amen, and Amen.
World English Bible Messianic
Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen.
Geneva Bible (1599)
And blessed be his glorious Name for euer: and let all the earth be filled with his glorie. So be it, euen so be it. HERE END THE prayers of Dauid, the sonne of Ishai.
Young's Literal Translation
And blessed is the Name of His honour to the age, And the whole earth is filled with His honour. Amen, and amen!
In the KJVVerse 15,020 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter CXXI
And as they kept silence, I went on: "[The Scripture], speaking by David about this Christ, my friends, said no longer that `in His seed' the nations should be blessed, but `in Him.' So it is here: `His name shall rise up for ever above the sun; and in Him shall all nations be blessed.' But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship, as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, `His name shall rise up above the sun.' And again, Zechariah says, `His name is the East.' And speaking of the same, he says that `each tribe shall mourn.'"
Hilary of PoitiersAD 367
ON THE TRINITY 12:34
But he who is before the heavens, which, according to you, are also before time, is at the same time before the ages. He is not only before the ages but before all generations that have ever existed. Why do you limit divine and infinite things by those that are perishable, earthly and narrow? Paul knows nothing in Christ except the eternity of the ages. Wisdom states that It is not after something but before all things. In your opinion, the periods of time have been determined from the sun and the moon. But David points out that Christ remains before the sun when he says, “Before the sun [is] his name.” And in order that you may not conclude that the things of God had their beginning with the origin of the world, the same one said, “And before the moon [are] the generations of generations.” Periods of time are here regarded as of no importance by such outstanding men who were worthy of the Spirit of prophecy, and the human mind has not been afforded any opportunity for reaching into the ages before the birth that transcends the eternal years. Let the faith remain within the limits of the God-fearing teaching, so that the Lord Jesus Christ is the only-begotten God and that he has been born in order that we may confess the perfect birth, and let it not forget that he is eternal when venerating his divinity.
Athanasius of AlexandriaAD 373
Discourses Against the Arians 1.11.41
And if, as David says in the seventy-first [LXX] psalm, “His name remains before the sun and before the moon, from one generation to another,” how did he receive what he always had, even before he now received it? Or how is he exalted, being before his exaltation the Most High? Or how did he receive the right of being worshiped, who before he now received it, was always worshiped? It is not an obscure saying but a divine mystery. “In the beginning was the Word, and the Word was with God, and the Word was God”; but for our sakes afterwards the “Word was made flesh.” And the term in question, “highly exalted,” does not signify that the essence of the Word was exalted, for he always existed and is “equal to God,” but the exaltation is of the human nature.
John ChrysostomAD 407
BAPTISMAL INSTRUCTIONS 3:5
Let us say again: “Blessed be God, who alone does wonderful things,” who does all things and transforms them. Before yesterday you were captives, but now you are free and citizens of the church; lately you lived in the shame of your sins, but now you live in freedom and justice. You are not only free, but also holy; not only holy, but also just; not only just, but also children; not only children, but also heirs; not only heirs, but also brothers of Christ; not only brothers of Christ, but also joint heirs; not only joint heirs, but also members; not only members, but also the temple; not only the temple, but also instruments of the Spirit.
Augustine of HippoAD 430
Exposition on Psalm 72
"And blessed be the name of His glory for everlasting, and for age of age" [Psalm 72:19]. For what else should the Latin interpreters have said, who could not have said for everlasting, and for everlasting of everlasting? For it sounds as if one thing were meant in the expression "for everlasting," and another thing in the expression "for age:" but the Greek has eis ton aiona, kai eis ton aiona tou aionos, which perchance more meetly might have been rendered by, "for age, and for age of age:" so that by "for age," might have been understood as long as this age endures; but "for age of age," that which after the end of this is promised to be. "And there shall be fulfilled with the glory of Him every land: so be it, so be it." You have commanded, O Lord, so it is coming to pass: so it is coming to pass, until that which began with the river, may attain fully even unto the ends of the round world.
Braulio of ZaragozaAD 651
EMILIAN 4
The marvelous deeds and miracles performed almost in our own day by the apostolic and most upright man, Emilian the priest, are so new that they urge us to relate them; yet, at the same time, so vast in scope that to recount them is frightening. How can the pen of a man who is bound to earthly things worthily reproduce the acts of a heavenly man, who, when compared with past ages, shines like the brightest star; who, when compared with the present, stands above all in his inimitable virtue? In my opinion, not even if the Tullian springs should flow and come bounding forth in copious veins of eloquence, and multiplicity of thoughts should furnish an abundant supply of words, could all those works of grace be revealed that Christ, “who alone does wondrous deeds,” has performed and still is performing through him, from the time he began to despise the world until he departed from his body and from the world. LIFE OF ST.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 72:19 culminates the second book of the Psalter with a magnificent doxology, serving as an eternal declaration of God's inherent blessedness and worthiness of praise. It fervently prays for the universal manifestation of His glory to permeate the entire earth, envisioning a future where His majestic character and righteous reign are fully revealed and acknowledged by all creation. The emphatic double "Amen" powerfully seals this profound expression of worship and eschatological hope, affirming the absolute certainty of God's ultimate triumph.
CONTEXT
Literary Context: Psalm 72 is a royal psalm, often associated with Solomon, functioning as a prayer for an ideal king whose reign would embody justice, peace, and compassionate care for the vulnerable. It envisions a monarch with universal dominion and an enduring legacy. However, verse 19 transcends the earthly king, serving as a climactic doxology not only for Psalm 72 but, more significantly, for the entire second book of the Psalter, which spans Psalms 42 through Psalms 72. Each of the five books within the Psalter concludes with a similar doxological formula, marking a structural division and emphasizing the overarching theme of God's sovereignty over human kingship and history. This specific verse elevates the focus from the aspirations of an earthly reign to the eternal, universal glory of God Himself, providing a divine punctuation mark.
Historical & Cultural Context: The psalm reflects the ancient Near Eastern understanding of kingship, where the monarch was often viewed as God's chosen representative, responsible for upholding divine justice and ensuring the welfare of the realm. While initially a prayer for Solomon, the descriptions of the king's wisdom, justice, and boundless dominion in Psalms 72:8-11 clearly transcend the capabilities of any human ruler, pointing toward a messianic ideal. The concept of God's "name" (Hebrew: shem) was not merely a label but represented His very essence, character, reputation, and manifest presence. Similarly, "glory" (Hebrew: kavod) signified His weight, splendor, honor, and the visible manifestation of His divine attributes. The fervent desire for God's glory to "fill the whole earth" resonates deeply with ancient Israel's prophetic hope for a future age when Yahweh's universal reign would be fully established, bringing peace, justice, and the knowledge of God to all nations.
Key Themes: Psalms 72:19 encapsulates several profound themes central to the Psalter and the broader biblical narrative. Firstly, it highlights Doxology and Adoration, calling for the eternal praise of God's inherent majesty and supreme worthiness. This doxology serves as a reminder that all human endeavors, including righteous kingship, ultimately point to and find their meaning in God's sovereign rule. Secondly, it expresses a fervent desire for the Universal Manifestation of God's Glory, envisioning a future where God's presence, truth, and righteous rule are universally acknowledged and experienced. This aligns with prophetic visions such as Numbers 14:21 and Habakkuk 2:14, underscoring God's ultimate sovereignty and the triumph of His kingdom over all earthly powers. Finally, the double "Amen" emphasizes Fervent Affirmation and Certainty, signifying absolute agreement and an earnest longing for these divine realities to come to pass, reinforcing the truth and the speaker's heartfelt commitment to the sentiment expressed.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 72:19 masterfully employs several literary devices to convey its profound message and emotional weight. The entire verse functions as a Doxology, a formal and elevated expression of praise and glory directed towards God, strategically placed to conclude a significant section of the Psalter and provide a theological crescendo. The phrase "let the whole earth be filled with his glory" utilizes Universalism and a form of Hyperbole to emphasize the comprehensive and global scope of God's desired reign and manifest presence, extending beyond any earthly boundary or human limitation. This imagery suggests a pervasive, saturating presence of divine majesty. The most striking device is Repetition, specifically the emphatic double "Amen, and Amen." This reiteration serves to intensify the affirmation, conveying absolute certainty, fervent agreement, and a deep, earnest desire for the preceding declaration and prayer to be fulfilled. It acts as a powerful rhetorical flourish, sealing the theological declaration with unwavering conviction and faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 72:19 stands as a powerful testament to God's universal sovereignty and the ultimate triumph of His kingdom. It encapsulates the eschatological hope of Israel, looking forward to a time when God's glory—representing His manifest presence, character, and righteous rule—will not only be acknowledged but will saturate every corner of creation. This doxological conclusion reinforces the biblical narrative that God's purposes are global and eternal, culminating in a world fully aligned with His divine will. It calls believers to join in this cosmic prayer, aligning their hearts with God's ultimate desire for His glory to be known and revered by all, recognizing that His kingdom will indeed come in its fullness.
REFLECTION AND APPLICATION
Psalms 72:19 is more than just a concluding verse; it's an invitation to a profound posture of worship and anticipation. It calls us to continually declare the eternal blessedness and glory of God's name, recognizing His inherent worthiness of all praise regardless of our circumstances or the world's chaos. This verse also compels us to align our prayers with God's grand, global vision, earnestly longing for His glory and righteous reign to fill the entire earth, influencing every sphere of life and bringing about true justice, peace, and spiritual flourishing. As those who bear God's name through Christ, we are challenged to live as reflections of His glory, participating in the advancement of His kingdom by embodying His character and making His truth known to the world around us. The double "Amen" teaches us to affirm God's word and promises with unwavering conviction and a longing heart, trusting in His ultimate victory and sovereign plan, even when circumstances seem to contradict it, fostering a deep sense of hope and unwavering faith.
Questions for Reflection
FAQ
Why is this verse placed at the end of Psalm 72 and Book II of the Psalter?
Answer: This verse serves a dual and significant purpose. Within Psalm 72, it acts as a grand doxological conclusion, elevating the focus from the ideal earthly king and his reign to the ultimate, eternal reign of God Himself. More significantly, it functions as the formal doxology marking the end of Book II of the Psalter, which encompasses Psalms 42-72. The Psalter is traditionally divided into five books, each concluding with a similar benediction (e.g., Psalm 89:52), emphasizing God's sovereignty and providing a structural and theological punctuation mark for each section. This particular doxology highlights the transition from the human king's reign to the divine, universal reign of God's glory, reinforcing that all earthly authority is ultimately subservient to God's eternal dominion.
What is the significance of "glorious name" in this context?
Answer: In biblical thought, a "name" (Hebrew: shem) represents the essence, character, and authority of a person, not merely a label. God's "glorious name" therefore refers to His entire revealed being—His attributes, His power, His holiness, His love, and His majesty. It encompasses all that He is and all that He has revealed Himself to be through His acts in history and His covenant with His people, as seen in passages like Exodus 34:5-7. To bless His glorious name means to acknowledge and praise His inherent worthiness and the awe-inspiring splendor of His presence and character. It's a comprehensive declaration of His supreme excellence and His position as the ultimate source of all blessing and authority.
What does the double "Amen, and Amen" signify?
Answer: The repetition of "Amen" is a powerful Hebrew idiom used for emphasis and solemn affirmation. A single "Amen" (from the root meaning "to be firm" or "trustworthy") means "so be it," "it is true," or "let it be established." The double "Amen, and Amen" intensifies this, signifying absolute certainty, profound agreement, and a fervent, unwavering desire for the preceding declaration or prayer to come to pass. It expresses the speaker's deep conviction and commitment, underscoring the truth of the statement and the earnest longing for God's glory to fill the earth. It functions as a powerful seal, affirming faith in the ultimate fulfillment of God's promises and purposes.
CHRIST-CENTERED FULFILLMENT
Psalms 72:19, with its fervent prayer for God's glorious name to be blessed forever and for His glory to fill the whole earth, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While Psalm 72 initially describes an ideal earthly king, its lofty aspirations transcend any human monarch, pointing directly to the perfect, eternal reign of the Messiah. Jesus, the true Son of David, is the King whose reign brings perfect justice, peace, and salvation to all nations, as prophesied in Isaiah 9:6-7. His first coming inaugurated the kingdom of God, and His life, death, and resurrection revealed the very "glory" of God in human flesh, as John 1:14 declares, "We have seen his glory, glory as of the only Son from the Father." The prayer for the earth to be filled with God's glory is being progressively fulfilled through the global spread of the gospel and the redemptive work of Christ's church, but it will culminate in His glorious second coming, when "the kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever" (Revelation 11:15). It is then that every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). Thus, the fervent "Amen, and Amen" of Psalms 72:19 is a resounding affirmation of the coming reign of Christ, when His glorious name will indeed be blessed forever, and His glory will undeniably fill the whole earth.