Psaume 92:10-16

10 Car voici, tes ennemis, ô Éternel, car voici, tes ennemis périront; tous ceux qui pratiquent l'iniquité seront dispersés.

11 Mais tu me fais lever la tête comme le buffle; je suis oint avec une huile fraîche.

12 Et mon œil se plaît à regarder, mes oreilles à entendre ces méchants qui s'élèvent contre moi.

13 Le juste croîtra comme le palmier; il s'élèvera comme le cèdre du Liban.

14 Plantés dans la maison de l'Éternel, ils fleuriront dans les parvis de notre Dieu.

15 Ils porteront encore des fruits dans la blanche vieillesse; ils seront vigoureux et verdoyants,

16 Pour annoncer que l'Éternel est juste. Il est mon rocher, et il n'y a point d'injustice en lui.

Psaume 92:10-16 Meaning and Commentary

INTRODUCTION TO PSALM 92

\\<>\\. Many of the Jewish writers {a} think that this psalm was written by the first man Adam, and so the Targum, ``a hymn or song which the first man said for the sabbath day.'' But had it been a composure of his, one would think it should have been placed at the head of this collection of psalms, and before that of Moses, Psalm 90, besides there were no musical instruments then for this psalm to be sung on, as in Ps 92:3, for they say it was made by him quickly after his creation, and his ejection from paradise; for Jubal was the father of them that handle the harp and organ; nor were there any number of enemies and wicked men to rise up against him, as in Ps 92:7,9,11. Nor was it written by Moses, as others have thought; but rather by David, to whom the Arabic version ascribes it; the musical instruments, the number of enemies, and the mention of the house and courts of the Lord, best agree with his times. It was made for the sabbath day, and to be used upon it; and directs to the work and worship of it; praising of God and celebrating his works, attending his house and ordinances; even for the seventh day sabbath, which God instituted and appointed the Jews to observe; and which in David's time was religiously kept; though some understand this of the time of rest which David had from his enemies round about him, and apply it to all such times of rest from tyranny and persecution, which the church of God in any period enjoys; and which is a proper season for praise and thanksgiving. Some Jewish writers refer it to the world to come, which will be all sabbath, even to the days of the Messiah, as Jarchi and others; so Theodorot; see Heb 4:9.