Salmi 92:4-14

4 Perciocchè, o Signore, tu mi hai rallegrato colle tue opere; Io giubilo ne’ fatti delle tue mani.

5 Quanto son grandi, o Signore, le tue opere! I tuoi pensamenti son grandemente profondi.

6 L’uomo stolto non conosce, E il pazzo non intende questo:

7 Che gli empi germogliano come l’erba, E che tutti gli operatori d’iniquità fioriscono, Per perire in eterno.

8 Ma tu, o Signore, Sei l’Eccelso in eterno.

9 Perciocchè, ecco, i tuoi nemici, o Signore; Perciocchè, ecco, i tuoi nemici periranno; E tutti gli operatori d’iniquità saranno dissipati.

10 Ma tu alzerai il mio corno, come quello di un liocorno; Io sarò unto d’olio verdeggiante.

11 E l’occhio mio riguarderà i miei nemici; E le mie orecchie udiranno ciò che io desidero de’ maligni Che si levano contro a me.

12 Il giusto fiorirà come la palma, Crescerà come il cedro nel Libano.

13 Quelli che saran piantati nella Casa del Signore Fioriranno ne’ cortili del nostro Dio.

14 Nell’estrema vecchiezza ancor frutteranno, E saranno prosperi e verdeggianti;

Salmi 92:4-14 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.