Psalm 80:10-19

10 I monti erano coperti della sua ombra, E i suoi tralci erano come cedri altissimi.

11 Aveva gettati i suoi rami infino al mare, E i suoi rampolli infino al fiume.

12 Perchè hai tu rotte le sue chiusure, Sì che tutti i passanti l’han vendemmiata?

13 I cinghiali l’hanno guastata, E le fiere della campagna l’hanno pascolata.

14 O Dio degli eserciti, rivolgiti, ti prego; Riguarda dal cielo, e vedi, e visita questa vigna.

15 E le piante che la tua destra aveva piantate, E le propaggini che tu ti avevi fortificate.

16 Quella è arsa col fuoco, ella è ricisa fino dal piè; Quelle periscono per lo sgridar della tua faccia.

17 Sia la tua mano sopra l’uomo della tua destra, Sopra il figliuol dell’uomo che tu ti avevi fortificato.

18 E noi non ci trarremo indietro da te; Mantienci in vita, e noi invocheremo il tuo Nome.

19 O Signore Iddio degli eserciti, ristoraci; Fa’ risplendere il tuo volto, e noi saremo salvati.

Psalm 80:10-19 Meaning and Commentary

To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Of the word "shoshannim," See Gill on "Ps 45:1," and of "shushaneduth," See Gill on "Ps 60:1" which seems to be the same with this here, and is thought by some to be the name of a musical instrument now unknown, as Kimchi and Ben Melech; though these two words are not to be read together as one, for there is a dividing accent on "shoshannim," and which may be rendered "concerning the lilies" {a}; and so may denote the subject matter of the psalm, or respect the people of God, comparable to lilies for their beauty, purity, and holiness in Christ, Song of Solomon 6:2, and to lilies among thorns, Song of Solomon 2:2, being in great afflictions and persecutions, as appears from Psalm 80:5, the word "eduth" is to be read not along with "shoshannim," but with what follows, thus, "Eduth unto Asaph a psalm"; some render the word "eduth" an ornament or glory, as R. Marinus in Aben Ezra; and take the sense to be, that the psalm was a glorious one, and desirable to Asaph; but it rather signifies a testimony, and is by the Targum interpreted of the testimony of the law; but it is rather to be understood of the testimony of the Gospel, which is the testimony of Christ, and bears witness of him; and there is a testimony of him in this psalm, Psalm 80:17, and there seem to be in it many breathings after his coming and appearance in the flesh. Some take this psalm to be of the same argument with the foregoing, and think it refers to the destruction of the Jews, the two tribes, by the Chaldeans; so Theodoret; but there is no mention made of the temple, nor of Jerusalem, as in the preceding psalm; and besides, why should Manasseh and Ephraim be mentioned? wherefore others are of opinion that it has regard to the captivity of the ten tribes by Salmaneser; but then it may be asked, why is Benjamin taken notice of, which had no concern in the affliction? this has led others to conclude that it respects some time of affliction before either of these captivities, or between them both; and it may be applied to any affliction of the people of God in any age or period of time; and no doubt was written by Asaph, or by David, and put into his hands before the distress was, under a spirit of prophecy. Kimchi interprets it of the present captivity of the Jews, and Jarchi of their three captivities.

{a} Mynvv la "super liliis," Tigurine version, Cocceius; "pro liliis," Musculus.