Salmi 78:42-52

42 Essi non si erano ricordati della sua mano, Nè del giorno nel quale li aveva riscossi dal nemico.

43 Come egli aveva eseguiti i suoi segni in Egitto, E i suoi miracoli nel territorio di Soan.

44 Ed aveva cangiati i fiumi, e i rivi degli Egizi in sangue, Talchè essi non ne potevano bere.

45 Ed aveva mandata contro a loro una mischia d’insetti che li mangiarono; E rane, che li distrussero.

46 Ed aveva dati i lor frutti a’ bruchi, E le lor fatiche alle locuste.

47 Ed aveva guastate le lor vigne colla gragnuola, E i lor sicomori colla tempesta.

48 Ed aveva dati alla grandine i lor bestiami, E le lor gregge a’ folgori.

49 Ed aveva mandato sopra loro l’ardore della sua ira, Indegnazione, cruccio e distretta; Una mandata d’angeli maligni.

50 Ed aveva appianato il sentiero alla sua ira, E non aveva scampata l’anima loro dalla morte, Ed aveva dato il lor bestiame alla mortalità.

51 Ed aveva percossi tutti i primogeniti in Egitto, E le primizie della forza ne’ tabernacoli di Cam.

52 E ne aveva fatto partire il suo popolo, a guisa di pecore; E l’aveva condotto per lo deserto, come una mandra.

Salmi 78:42-52 Meaning and Commentary

Maschil of Asaph. Or for "Asaph" {f}; a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Psalm 32:1, which was delivered to Asaph to be sung; the Targum is, "the understanding of the Holy Spirit by the hands of Asaph." Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, 2 Chronicles 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Matthew 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed.