Salmi 78:63-72

63 Il fuoco aveva consumati i suoi giovani; E le sue vergini non erano state lodate.
64 I suoi sacerdoti erano caduti per la spada; E le sue vedove non avevano pianto.
65 Poi il Signore si risvegliò, Come uno che fosse stato addormentato; Come un uomo prode, che dà gridi dopo il vino.
66 E percosse i suoi nemici da tergo, E mise loro addosso un eterno vituperio.
67 Ed avendo riprovato il tabernacolo di Giuseppe, E non avendo eletta la tribù di Efraim;
68 Egli elesse la tribù di Giuda; Il monte di Sion, il quale egli ama.
69 Ed edificò il suo santuario, a guisa di palazzi eccelsi; Come la terra ch’egli ha fondata in perpetuo.
70 Ed elesse Davide, suo servitore, E lo prese dalle mandre delle pecore.
71 Di dietro alle bestie allattanti Egli lo condusse a pascer Giacobbe, suo popolo; Ed Israele sua eredità.
72 Ed egli li pasturò, secondo l’integrità del suo cuore; E li guidò, secondo il gran senno delle sue mani.

Salmi 78:63-72 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.
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