Salmos 79:1-9

1 Ó Deus, as nações invadiram a tua herança; contaminaram o teu santo templo; reduziram Jerusalém a ruínas.

2 Deram os cadáveres dos teus servos como pastos �s aves dos céus, e a carne dos teus santos aos animais da terra.

3 Derramaram o sangue deles como água ao redor de Jerusalém, e não houve quem os sepultasse.

4 Somos feitos o opróbrio dos nossos vizinhos, o escárnio e a zombaria dos que estão em redor de nós.

5 Até quando, Senhor? Indignar-te-ás para sempre? Arderá o teu zelo como fogo?

6 Derrama o teu furor sobre as nações que não te conhecem, e sobre os reinos que não invocam o teu nome;

7 porque eles devoraram a Jacó, e assolaram a sua morada.

8 Não te lembres contra nós das iniqüidades de nossos pais; venha depressa ao nosso encontro a tua compaixão, pois estamos muito abatidos.

9 Ajuda-nos, ó Deus da nossa salvação, pela glória do teu nome; livra-nos, e perdoa os nossos pecados, por amor do teu nome.

Salmos 79:1-9 Meaning and Commentary

INTRODUCTION TO PSALM 79

\\<>\\. This psalm was not written by one Asaph, who is supposed to live after the destruction of Jerusalem by the Chaldeans, or, according to some, even after the times of Antiochus, of whom there is no account, nor any certainty that there ever was such a man in those times; but by Asaph, the seer and prophet, that lived in the time of David, who, under a prophetic spirit, foresaw and foretold things that should come to pass, spoken of in this psalm: nor is it any objection that what is here said is delivered as an history of facts, since many prophecies are delivered in this way, especially those of the prophet Isaiah. The Targum is, ``a song by the hands of Asaph, concerning the destruction of the house of the sanctuary (or temple), which he said by a spirit of prophecy.'' The title of the Syriac versions, ``said by Asaph concerning the destruction of Jerusalem.'' The argument of the psalm is of the same kind with the Seventy Fourth. Some refer it to the times of Antiochus Epiphanes; so Theodoret; but though the temple was then defiled, Jerusalem was not utterly destroyed; and others to the destruction of the city and temple by Nebuchadnezzar; and why may it not refer to both, and even to the after destruction of both by Titus Vespasian? and may include the affliction and troubles of the Christians under Rome Pagan and Papal, and especially the latter; for Jerusalem and the temple may be understood in a mystical and spiritual sense; at least the troubles of the Jews, in the times referred to, were typical of what should befall the people of God under the New Testament, and in antichristian times.