Salmos 71:5-15

5 porque tú eres mi esperanza; oh Señor DIOS, tú eres mi confianza desde mi juventud.

6 De ti he recibido apoyo desde mi nacimiento; tú eres el que me sacó del seno de mi madre; para ti es continuamente mi alabanza.

7 He llegado a ser el asombro de muchos, pero tú eres mi refugio fuerte.

8 Llena está mi boca de tu alabanza y de tu gloria todo el día.

9 No me rechaces en el tiempo de la vejez; no me desampares cuando me falten las fuerzas.

10 Porque mis enemigos han hablado de mí; y los que acechan mi vida han consultado entre sí,

11 diciendo: Dios lo ha desamparado; perseguidlo y apresadlo, pues no hay quien lo libre.

12 Oh Dios, no estés lejos de mí; Dios mío, apresúrate a socorrerme.

13 Sean avergonzados y consumidos los enemigos de mi alma; sean cubiertos de afrenta y de ignominia los que procuran mi mal.

14 Mas yo esperaré continuamente, y aún te alabaré más y más.

15 Todo el día contará mi boca de tu justicia y de tu salvación, porque son innumerables.

Salmos 71:5-15 Meaning and Commentary

INTRODUCTION TO PSALM 71

This psalm is without a title, but is thought to be David's: the Septuagint and Vulgate Latin versions, and all the Oriental ones, ascribe it to him; and both the subject and style show it to be his. According to the title of the Syriac version, it was composed by him when Saul made war against the house of David; but this is not likely, since it was written by him in his old age, Ps 71:9,18; rather, according to Kimchi and Arama, it was penned when he fled from his son Absalom: there are several things in it which incline to this. The Septuagint and Vulgate Latin versions call it

``A Psalm of David, of the sons of Jonadab, and of the first that were carried captive;''

and so the Ethiopic and Arabic versions. Apollinarius says the sons of Jonadab composed it; but without any foundation for it; and the Syriac version is, it is a prophecy concerning the sufferings and resurrection of the Messiah; and so Jerom and others interpret it. The literal meaning respecting David seems best, though it may be applied to the church, and to any believer in distress. Theodoret thinks it was written by David in the person of the captives in Babylon.