Salmos 71:8-18

8 Sea llena mi boca de tu alabanza, De tu gloria todo el día.

9 No me deseches en el tiempo de la vejez; Cuando mi fuerza se acabare, no me desampares.

10 Porque mis enemigos han tratado de mí; Y los que acechan mi alma, consultaron juntamente.

11 Diciendo: Dios lo ha dejado: Perseguid y tomadle, porque no hay quien le libre.

12 Oh Dios, no te alejes de mí: Dios mío, acude presto á mi socorro.

13 Sean avergonzados, fallezcan los adversarios de mi alma; Sean cubiertos de vergüenza y de confusión los que mi mal buscan.

14 Mas yo siempre esperaré, Y añadiré sobre toda tu alabanza.

15 Mi boca publicará tu justicia Y tu salud todo el día, Aunque no sé el número de ellas.

16 Vendré á las valentías del Señor Jehová: Haré memoria de sola tu justicia.

17 Oh Dios, enseñásteme desde mi mocedad; Y hasta ahora he manifestado tus maravillas.

18 Y aun hasta la vejez y las canas; oh Dios, no me desampares, Hasta que denuncie tu brazo á la posteridad, Tus valentías á todos los que han de venir.

Salmos 71:8-18 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.