Psaume 71:4-14

4 Mon Dieu, délivre-moi de la main du méchant, de la main du pervers et de l'oppresseur.

5 Car tu es mon attente, Seigneur Éternel, ma confiance dès ma jeunesse.

6 Je me suis appuyé sur toi dès ma naissance; c'est toi qui m'as tiré du sein de ma mère; tu es ma louange en tout temps.

7 J'ai été comme un monstre aux yeux de plusieurs; mais toi, tu es ma forte retraite.

8 Que ma bouche soit pleine de ta louange et de ta gloire chaque jour!

9 Ne me rejette pas au temps de la vieillesse; quand ma force s'en va, ne m'abandonne pas!

10 Car mes ennemis parlent de moi; ceux qui guettent mon âme tiennent conseil ensemble,

11 Disant: Dieu l'a abandonné; poursuivez-le et le saisissez, car il n'y a personne qui le délivre.

12 O Dieu! ne t'éloigne pas de moi; mon Dieu, accours à mon aide!

13 Que les ennemis de mon âme soient couverts d'opprobre et de honte; que ceux qui cherchent ma perte soient confus, et qu'ils périssent!

14 Mais moi, j'espérerai toujours, et je te louerai de plus en plus.

Psaume 71:4-14 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.