02_VanWieringen_179_197 15/07/14 12:15 Pagina 191 PSALM 65 191 ised Land, neither can Moses enter the Promised Land nor can David build the house of God. The Psalter as a whole appears to express this theology of non- appropriation as well. After Psalm 72, the comment follows: “here end the prayers of David, the son of Jesse” (v. 20). Indeed, Psalms 1–72 contain many so-called “David” psalms, certainly in compar- ison with the rest of the Psalter 23. The last psalm before this comment, Psalm 72, describes the king in Jerusalem, using images which occur in Psalm 65 as well. In verses 3 and 7, the theme of peace and calm is used, guaranteeing a government without violence and war. The “mountains” and “hills” are bearers of this peace, as, in Psalm 65, the “mountains” are bearers of the earth in verse 7 and the “hills” are bearers of the jubilation about the fertility of the land in verse 13. This fertility is expressed in Psalm 72 as well, especially in verse 16 using the word “grain” as in verse 14 in Psalm 65. Moreover, Psalm 72 contains a movement of zooming out. Verse 8 states that the king may have dominion from sea to sea and from the river to the extremities of the earth. The indications “ends of the earth” and “sea” occur in verse 6 in Psalm 65 as well. In Psalm 72, these most remote edges of the earth are concretized in the top- ographical proper names Tarshish, Sheba and Seba in verse 10. Tarshish is very often identified with the Iberian Peninsula, and Sheba and Seba with the Horn of Africa. Psalm 72 does not only zoom out regarding the spatial décor, but also regarding the aspect of time. The king may reign as long as the sun and the moon endure (v. 5; see also verses 7 and 17). These indications evoke the morning and the evening mentioned in verse 9 in Psalm 65, although used with a spatial meaning. These semantic parallels between Psalms 65 and 72 evoke the ques- tion whether the theology of non-appropriation can be found in Psalm 72 as well. Here, the heading of Psalm 72 is an important clue. It simply reads: “concerning Solomon”. Although the psalm is about the ideal king, the heading does not mention David, but rather Solomon. This is all the more striking because of the comment following this psalm, namely that the prayers of David have come to an end, whereas the prayer of Psalm 72 itself is not connected to the proper name of David. 23 See also HOSSFELD – ZENGER, Psalmen 51-100, 314.