Domine, exaudi. A prayer for one in affliction: the fifth penitential psalm.
A sinner in affliction of mind prayeth God to deliuer him, 10. desolate of al other helpe. 13. conceiueth comforth in Gods eternal goodnes, and singular mercie, in redeming mankind, and propagating the Church. 24. Prayeth to be made mature in vertue before he dye, that he may liue with God: 26. who only and wholly being immutable, establisheth his seruantes for euer.
1The prayer of the poor man, when he was anxious, and poured out his supplication before the Lord.Orazione del povero, che è tu tribolazione, e spande la sua orazione dinanzi al Signore.The prayer of the poore, when he shal be anxious, and shal make his petition before our Lord.Oratio pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem suam. 2Hear, O Lord, my prayer: and let my cry come to thee.Signore, esaudisci la mia orazione, e a te giungano le mie grida.LORD heare my prayer: and let my crie come to thee.Domine, exaudi orationem meam, / et clamor meus ad te veniat. 3Turn not away thy face from me: in the day when I am in trouble, incline thy ear to me. In what day soever I shall call upon thee, hear me speedily.Non rivolger da me la tua faccia in ogni giorno di mia tribolazione di udienza alle mie parole. In qualunque giorno io ti invochi, tu esaudiscimi prontamente;Turne not away thy face from me: in what day soeuer I am in tribulation, incline thine eare to me. In what day soeuer I shal inuocate thee, heare me speedely.Non avertas faciem tuam a me: / in quacumque die tribulor, inclina ad me aurem tuam; / in quacumque die invocavero te, velociter exaudi me. 4For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.Imperocché i giorni miei quasi fumo sono svaniti; e le ossa mie si sono inaridite come legno combustibile.Because my dayes haue vanished as smoke: and my bones are withered as a drie burnt firebrand.Quia defecerunt sicut fumus dies mei, / et ossa mea sicut cremium aruerunt. 5I am smitten as grass, and my heart is withered: because I forgot to eat my bread.Sono appassito com'erba, e il mio cuore si è inaridito, perché mi sono scordato di mangiare il mio pane.I am striken as grasse, and my hart is withered: because I haue forgotten to eate my bread.Percussus sum ut fœnum, et aruit cor meum, / quia oblitus sum comedere panem meum. 6Through the voice of my groaning, my bone hath cleaved to my flesh.Pel gridare, e pel sospirare mi è rimasta attaccata alle ossa la mia carne.For the voyce of my groning, my bone hath cleaued to my flesh.A voce gemitus mei / adhæsit os meum carni meæ. 7I am become like to a pelican of the wilderness: I am like a night raven in the house.Son divenuto simile al pelicano del deserto: son divenuto simile al corvo notturno nel suo tristo albergo.I am become like a pellicane of the wildernes: I am become as a nightcrow in the house.Similis factus sum pellicano solitudinis; / factus sum sicut nycticorax in domicilio. 8I have watched, and am become as a sparrow all alone on the housetop.Passai senza sonno le notti, e fui simile all'uccello, che solo si sta sopra i tetti.I haue watched, and am become as a sparow solitarie in the housetoppe.Vigilavi, et factus sum sicut passer solitarius in tecto.
9All the day long my enemies reproached me: and they that praised me did swear against me.Tutto di mi facevan rimproveri i miei nemici, e quei, che già mi lodavano, congiuravano contro di me.Al the day did mine enemies vpbrayde me: and they that praysed me, sware against me.Tota die exprobrabant mihi inimici mei, / et qui laudabant me adversum me jurabant: 10For I did eat ashes like bread, and mingled my drink with weeping.Perché in luogo di pane da mangiare io ebbi la cenere, e la mia bevanda mescolai colle lagrime,Because I did eate ashes as bread, & mingled my drinke with weeping.quia cinerem tamquam panem manducabam, / et potum meum cum fletu miscebam, 11Because of thy anger and indignation: for having lifted me up thou hast thrown me down.Al veder l'ira tua, e la tua indignazione; perocché tu innalzatomi mi gettasti per terra.At the face of thy wrath and indignation: because lifting me vp thou hast throwne me downe.a facie iræ et indignationis tuæ: / quia elevans allisisti me. 12My days have declined like a shadow, and I am withered like grass.I miei giorni son passati com'ombra, e io com'erba seccai.My daies haue declined as a shadow: and I am withered as grasse.Dies mei sicut umbra declinaverunt, / et ego sicut fœnum arui. 13But thou, O Lord, endurest for ever: and thy memorial to all generations.Ma tu, o Signore, duri in eterno, e di generazione in generazione va la ricordanza di te.But thou ô Lord endurest for euer: and thy memorial in generation and generation.Tu autem, Domine, in æternum permanes, / et memoriale tuum in generationem et generationem. 14Thou shalt arise and have mercy on Sion: for it is time to have mercy on it, for the time is come.Tu svegliato avrai pietà di Sionne, perché il tempo di averne pietà, il tempo è venuto.Thou rysing vp shal haue mercie on Sion: because it is time to haue mercie on it, because the time cometh.Tu exsurgens misereberis Sion, / quia tempus miserendi ejus, quia venit tempus: 15For the stones thereof have pleased thy servants: and they shall have pity on the earth thereof.Imperocché le ruine di lei sono care a' tuoi servi, e la polvere di lei ameranno.Because the stones therof haue pleased thy seruantes: and they shal haue pittie on the earth therof.quoniam placuerunt servis tuis lapides ejus, / et terræ ejus miserebuntur. 16And the Gentiles shall fear thy name, O Lord, and all the kings of the earth thy glory.E le genti temeranno il nome tuo, o Signore, e la tua gloria tutti i re della terra.And the Gentiles shal feare thy name ô Lord, and al the kinges of the earth thy glorie.Et timebunt gentes nomen tuum, Domine, / et omnes reges terræ gloriam tuam:
17For the Lord hath built up Sion: and he shall be seen in his glory.Imperocché il Signore edificherà Sionne, ed ivi sarà veduto nella sua gloria.Because our Lord hath built Sion: and he shal be seene in his glorie.quia ædificavit Dominus Sion, / et videbitur in gloria sua. 18He hath had regard to the prayer of the humble: and he hath not despised their petition.Egli ha avuto riguardo all'orazione degli umili, e non ha disprezzata la loro preghiera.He hath had respect to the prayer of the humble: and he hath not despised their petition.Respexit in orationem humilium / et non sprevit precem eorum. 19Let these things be written unto another generation: and the people that shall be created shall praise the Lord:Scrivansi queste cose per la generazione futura: e il popolo, che sarà creato darà lode al Signore:Let these thinges be written vnto an other generation: and the people, that shal be created, shal praise our Lord.Scribantur hæc in generatione altera, / et populus qui creabitur laudabit Dominum. 20Because he hath looked forth from his high sanctuary: from heaven the Lord hath looked upon the earth.Perché egli ha mirato dal suo santo cielo: il Signore dal cielo ha mirato sopra la terra:Because he hath looked forth from his high holie place: our Lord from heauen hath looked vpon the earth.Quia prospexit de excelso sancto suo; / Dominus de cælo in terram aspexit: 21That he might hear the groans of them that are in fetters: that he might release the children of the slain:Per udire i gemiti di quei, che sono ne' ceppi, per dar libertà a' figliuoli degli uccisi.That he might heare the gronings of the fettered: that he might loose the children of them that are slayne:ut audiret gemitus compeditorum; / ut solveret filios interemptorum: 22That they may declare the name of the Lord in Sion: and his praise in Jerusalem;Affinchè predichino il nome del Signore in Sionne, e le lodi di lui in Gerusalemme.That they may shewforth the name of our Lord in Sion: and his praise in Ierusalem.ut annuntient in Sion nomen Domini, / et laudem ejus in Jerusalem: 23When the people assemble together, and kings, to serve the Lord.Quando i popoli si riuniranno insieme, e i re per servire al Signore.In the assembling of the people together in one, and kinges to serue our Lord.in conveniendo populos in unum, et reges, / ut serviant Domino. 24He answered him in the way of his strength: Declare unto me the fewness of my days.Disse a lui l'uomo nel corso di una vegeta età: fammi inteso del piccol numero de' miei giorni.He answered him in the way of his strength: Shew me the fewnes of my daies.Respondit ei in via virtutis suæ: / Paucitatem dierum meorum nuntia mihi:
25Call me not away in the midst of my days: thy years are unto generation and generation.Non mi richiamare alla metà de' miei giorni: gli anni tuoi sono eterni.Cal me not backe in the halfe of my daies: thy yeares are vnto generation and generation.ne revoces me in dimidio dierum meorum, / in generationem et generationem anni tui. 26In the beginning, O Lord, thou foundedst the earth: and the heavens are the works of thy hands.Tu da principio, o Signore, fondasti la terra, e opera delle mani tue sono i cieli.In the beginning ô Lord thou didst found the earth: and the heauens are the workes of thy hands.Initio tu, Domine, terram fundasti, / et opera manuum tuarum sunt cæli. 27They shall perish but thou remainest: and all of them shall grow old like a garment: And as a vesture thou shalt change them, and they shall be changed.Eglino periranno; ma tu se' immutabile: ed essi invecchieranno tutti come un vestito. E come un mantello li cangerai, e saranno cangiati:They shal perish, but thou art permanent: and they shal al waxe old as a garment. And as a vesture thou shalt change them, and they shal be changed:Ipsi peribunt, tu autem permanes; / et omnes sicut vestimentum veterascent. / Et sicut opertorium mutabis eos, et mutabuntur; 28But thou art always the selfsame, and thy years shall not fail.ma tu se' quell'istesso, e gli anni tuoi non verran meno.but thou art the selfe same, and thy yeares shal not faile.tu autem idem ipse es, et anni tui non deficient. 29The children of thy servants shall continue and their seed shall be directed for ever.I figliuoli de' servi tuoi avran ferma sede, e la loro posterità sarà stabilita pe' secoli.The children of thy seruantes shal inhabite: and their seede shal be directed for euer.Filii servorum tuorum habitabunt, / et semen eorum in sæculum dirigetur.
101:1
Calmet
Poor. Hebrew, "afflicted." This may refer to some of the captives, who were returning, (ver. 14.; Calmet) or to Jesus Christ, (St. Augustine) to whom St. Paul applies ver. 26, 28., and whose redemption was prefigured by the former event. (Calmet)
Haydock
David might have both in view. (Haydock)
Berthier
It may have two literal senses, like many others. (Berthier)
101:2
Cry. Fervent petition, though only in the heart, Exodus 14:15.
101:3
Worthington
Turn not. We first abandon God, but must humbly beg for grace. (Worthington)
101:4
Calmet
Fire. Cremium denotes any combustible matter. (Colum. 12:19.) (St. Jerome) (Calmet)
Worthington
While in mortal sin, our best actions, alms, etc., avail nothing, 1 Corinthians xiii. (Worthington)
101:5
Calmet
Bread. Through excessive sorrow, (Haydock) I am fainting in captivity. (Calmet)
Berthier
The human race is relieved by the bread of life, the holy Eucharist. (St. Augustine) (Berthier)
Worthington
Sinners have no relish for spiritual food. (Worthington)
101:6
St. Jerome
Flesh, or "skin." (St. Jerome)
Worthington
The necessary moisture is consumed. (Eusebius) (Worthington)
101:7
Challoner
A pelican, etc. I am become, through grief, like birds that affect solitude and darkness. (Challoner)
Haydock
Kaath comes from a root that signifies to vomit (Haydock) as this bird lives chiefly on shell-fish, which it swallows, and when the heat of its stomach has caused the shells to open, it throws them up again, and eats the fish. (Bochart) (Parkhurst in ka.) (Haydock)
Haydock
It seems to be the onocratalus, which resembles the heron. What many of the ancients have related concerning its giving life again to its young, by its blood, etc., must be accounted fabulous. The Fathers have not expressed these facts as certain, (Calmet) though they have beautifully accommodated them to the tenderness and grace, which Christ has shewn to lost man. See Eusebius and St. Augustine. (Haydock)
Parkhurst in cose
Raven. Owl, or rather another species of pelican, so called from having a bag under its chap, "to inclose" fish, etc. (Parkhurst in cose.)
Haydock
With its prey it retires to solitary places. So the distressed love solitude and silence. (Haydock)
101:8
Calmet
Sparrow. Hebrew Tsippor means any "quick moving" bird, etc., (Idem.[Parkhurst in cose.?]) and as the sparrow is not a solitary bird, it may here signify the owl. (Bochart) (Calmet)
Haydock
But these etymological reasons are not very certain, nor important. (Haydock)
Berthier
We may adhere to the Septuagint, as many interpreters do. (Berthier)
Worthington
The sparrow having lost its mate, mourns in or near its nest. (Worthington)
101:9
Calmet
Against me. To kill me, (Acts 23:12.) or to prove my guilt. (Calmet)
Haydock
They are my sworn enemies, (Worthington) who formerly seemed my friends. (Haydock)
101:10
For. Or "therefore."
Calmet
Weeping. These figurative expressions denote excessive grief, Psalm 79:6. (Calmet)
Worthington
Meat and drink gave me no more satisfaction than ashes. (Worthington)
Menochius
Rolling on the ground, through grief, my food was spoiled. (Menochius)
101:13
Calmet
Memorial. Thou wilt be remembered by us with gratitude for all eternity, (Haydock) or wilt thou punish for ever such short-lived creatures? (Calmet)
Haydock
St. Paul understands this of Jesus Christ, (Hebrews 1:11.; Berthier) or he rather refers to ver. 26. (Haydock)
Worthington
The hope of the Messias gives me comfort. (Worthington)
101:14
101:15
Calmet
Thereof. They had a great regard for the very soil, 4 Kings 5:17. (Calmet)
Berthier
Hebrew, "dust," as it was then uncultivated. (Berthier)
Menochius
Esdras, etc., repaired the ruins of Sion, as Christ and his apostles established the Church. (Menochius)
101:16
Calmet
Glory. The conversion of nations is often predicted as about to take place after the captivity; yet not so fully, till the time of Christ. (Calmet)
Worthington
His glory is so manifest, that all kings know it, although they be not converted. (Worthington)
101:17
Haydock
Seen. Dwelling with us, John 1:(Haydock)
Calmet
Jerusalem had attained its ancient splendour before the coming of the Messias. (Calmet)
101:18
Worthington
Humble. Patriarchs, priests, and all true penitents. (Worthington)
101:19
Haydock
Generation. Literally, "in another," by the subsequent writers of the Old and New Testaments. (Haydock)
Let all posterity become acquainted with this psalm, and know under what obligations we have been to the Lord.
Worthington
Created. The Jews after the captivity, and, in a higher sense, (Calmet) Christians, the new creature, 2 Corinthians 5:17. (Calmet) (Worthington)
Berthier
This interpretation seems much the better, as kings and nations were converted only by the Messias, and his apostles. (Berthier)
101:22
Worthington
That. The faithful in the Church endeavour to serve Christ. (Worthington)
101:23
Haydock
Kings. This did not take place till the gospel was preached, (Calmet) though some kings offered sacrifice before, yet without being converted. See Zacharias 2:10. (Haydock)
101:24
Challoner
He answered him in the way of his strength. That is, the people mentioned in the foregoing verse, or the penitent, in whose person this psalm is delivered, answered the Lord in the way of his strength: that is, according to the best of his power and strength; inquiring after the fewness of his days: to know if he should live long enough to see the happy restoration of Sion, etc. (Challoner)
The sense of the Vulgate is as good as that of the present Hebrew, "he hath weakened (afflicted; Montanus) my strength, in the way; He hath shortened my days. I said, my God, make me not depart in the midst," etc.
Calmet
The captives, or those who were set free, address God, though the psalmist himself may express what prayers he had poured forth in his bonds. (Calmet)
Berthier
The variation of the Septuagint and Hebrew originates in the points; and the text has, his force, very properly, though the Jews would substitute "my." (Berthier)
Haydock
The stability of the Church is hence proved by St. Augustine. (Haydock)
101:25
Menochius
Days. Allow me time to grow in virtue. (Worthington) If I be cut off in my youth, I may not be prepared. (Menochius)
101:27
Calmet
Perish. Or be changed in their qualities, (Worthington) as well as all other things, like a garment. This does not convey the idea of annihilation; and the Fathers are divided on this subject, 2 Peter 3:10., and Apocalypse 21:23. (Calmet)
101:28
Calmet
Fail. This regards Christ, (Hebrews i.) who has established his Church, (Calmet) to be perpetual (Worthington) in this world, (Haydock) and triumphant in eternity, ver. 29. (Calmet)
Berthier
The psalm must therefore be understood literally of Him; unless it may have two senses, which those to whom St. Paul wrote must have known, otherwise it would not prove Christ's divinity. The Socinians are greatly puzzled how to evade this argument. (Berthier)
101:7
A pelican, etc.... I am become through grief, like birds that affect solitude and darkness.
101:24
He answered him in the way of his strength.... That is, the people, mentioned in the foregoing verse, or the penitent, in whose person this psalm is delivered, answered the Lord in the way of his strength: that is, according to the best of his power and strength: or when he was in the flower of his age and strength: inquiring after the fewness of his days: to know if he should live long enough to see the happy restoration of Sion, etc.
101:2
Euerie petition is a prayer,
and that which procedeth from more feruent affection, is called a crie, though it burst not out into clamoure, nor perhaps into anie voice at al. For God saide to Moyses, praying in mere silence, but vvith vehemencie of spirite (Exod. 14) VVhy criest thou to me?
101:3
Though sinne prouoke Gods wrath, because we by sinning turne from him, and not he first from vs: yet we pray God not so to leaue vs, but to geue vs new grace, that by humilitie, and penance we may returne to him, and not dye in sinne.
101:4
Mans dayes, and al his workes are nothing worth, but vanish like smoke, so long as he is in mortal sinne:
yea his best workes, as if he geue almose, fast, pray, and dye for the truth, yet al those auaile nothing (1. Cor. 13.) but are
like dryed stickes, or chippes, fitte to kindle the fire.
101:5
My soule separated by sinne from God, withereth as grasse, that is cutte from the roote:
because I haue lost al sauour and appetite to spiritual meate.
101:6
In this miserable state.
I am as bones and flesh cleauing together without moysture, or radical humour.
101:7
I fled from conuersation of men for sorow, and shame of my sinnes:
as a crow that only flieth by night: or as an owle, or batte.
101:8
Also as a sparow hauing lost her mate, remaineth mourning and solitarie in the accustomed nest, ornere vnto it,
101:9
Those that were wont to praise or flatter me, now are as sworne enimies against me.
101:10
Bread sauoured to me no better then ashes.
and drinke gaue me no comfort, but stil I wept.
101:11
I am most especially aflicted, because thou art angrie.
In that thou didst sometime aduance me in prosperitie,
t my fall is so much greater, and more grieuous.
101:12
As a shadow declineth to nothing, and al becometh darknes, when the sunne, and other light departeth, euen so I, that am but a shadow, decline to mere darknes, when thy fauoure parteth from me.
and I lose my beautie, as grasse cutte from the ground withereth.
101:13
But I am meruelously comforted, considering that thou our Messias, the Sonne of God, art immutable for euer:
and thy memorable promise of redeeming mankind, wil haue effect in al generations.
101:14
Thou rising to helpe, who semedst to haue forgote, wilt protect the Church, and euerie faithful soule.
because thou hast differred long:
and because the time by thee designed semeth to approch.
101:15
Men that shal heare thyn Apostles preach, shal proue good and fitte matter, for the building of thy Church:
and the simplest poore people, as it were, the earth or dust;
shal participate of this mercie.
101:16
Besides those Iewes that shal beleue in Christ, much more the Gentiles shal feare and serue him
His glorie is so euident that al kinges know it, though al be not conuerted.
101:18
Of holie Patriarches, Priestes, Prophetes, and of al true penitents.
101:19
That shal be made a new creature in Christ.
101:22
The faithful people of the Church, according to their habilitie endeuour to serue Christ.
101:25
Grant me time and meanes to be mature in vertue in this life.
101:27
Be changed in qualitie.
Concordance Heb. 1.
101:29
The Church of Christ perpetual.
101:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.3
3. “Hear my prayer, O Lord: and let my crying come unto Thee” (
John Cassian † AD 435 The Conferences of John Cassian 9.29
… And this is clearly shown not only by the words of the Psalm itself, but also by its title, which runs as follows in the character of that poor person of whom it is said in the gospel that “blessed are the poor in spirit, for theirs is the kingdom of heaven:” “A prayer of the poor when he was in distress and poured forth his prayer to God.”
101:2
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.3
… “Turn not Thy face away from me.” When did God turn away His Face from His Son? when did the Father turn away His Face from Christ? But for the sake of the poverty of my members, “Turn not away Thy face from me: whatsoever day I am troubled, incline Thine ear unto me” (
101:3
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.4
4. “For my days are consumed away like smoke” (
101:4
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.5
5. Look back to Adam, whence the human race sprung. For how but from him was misery propagated? whence but from him is this hereditary poverty? Let him then, who in his own body was at one time in despair, now that he is set in Christ’s body, say with hope, “My heart is smitten down, and withered like grass” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 4.32
… Further, I beg you to pardon me for replying to your letters with brevity; for I am pressed by such great tribulations that it is not allowed me either to read or to speak much by letter. This only I say to thee, For the voice of groaning I have forgotten to eat my bread (
101:5
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.6
6. “For the voice of my groaning, the bones cleave unto my flesh” (
101:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.7
7. “I am become like a pelican in the wilderness, and like an owl among ruined walls” (
101:7
St Jerome † AD 420 The Letters of St. Jerome 22.18
18. Be like the grasshopper and make night musical. Nightly wash your bed and water your couch with your tears. Watch and be like the sparrow alone upon the housetop.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 84.7
… and when she shall have come thither, she shall remain; and now the complaining voice of the sparrow, which is here, shall no longer be there. For it is the very complaining sparrow of whom in another Psalm he saith, “Like a sparrow alone on the housetop.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.4
… For thus the Scripture speaks of the dead as sleeping, because it wishes them to be regarded as destined to awake, that is, to rise again. But He, wounded and asleep in the tomb, awoke on the third day, and became “like a sparrow that sitteth alone on the housetop,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.8
… He was born in loneliness, because He alone was thus born. After the nativity, we come to His Passion.…Born in the wilderness, because alone so born; suffering in the darkness of the Jews as it were in night, in their sin, as it were in ruins: what next? “I have watched:” and “am become even as it were a sparrow, that sitteth alone upon the house-top” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
… and there was none that moved the wing or opened the mouth, or made the least noise;” the other, “I am become like a solitary pelican; I watched and became as a sparrow alone upon the roof.”
101:8
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.9
9. “Mine enemies revile me all day, and they that praised me are sworn together against me” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.3
3. “They have spoken against me with false tongues” ( ver. 2 ): then chiefly when they praised him as a “good Master” with insidious adulation. Whence it is elsewhere said: “and they that praised me, are sworn together against me.”
101:9
Tertullian † AD 220 On Fasting 9
… With such food did David express his own exomologesis; “eating ashes indeed as it were bread,” that is, bread dry and foul like ashes: “mingling, moreover, his drink with weeping”—of course, instead of wine.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… When he was evil spoken of, he prayed, when he was cursed, he blessed. He walked in simplicity of heart, and fled from the proud. He was a follower of those unspotted from the world, one who mixed ashes with his food when bewailing his sins, and mingled his drink with weeping.
St Ambrose of Milan † AD 397 Concerning Repentance 2.10
93. Let, then, nothing call you away from penitence, for this you have in common with the saints, and would that such sorrowing for sin as that of the saints were copied by you. David, as it were, “ate ashes for bread, and mingled his drink with weeping,”
St Ambrose of Milan † AD 397 Concerning Widows 6
… To such it is well said: “Blessed are ye that weep, for ye shall laugh.” Who then would prefer the deceitful appearances of present joys to the pleasure of future freedom from anxiety? Does he seem to us an insignificant authority, the elect forefather of the Lord after the flesh, who ate ashes as it were bread, and mingled his drink with weeping,
St Jerome † AD 420 The Letters of St. Jerome 22.18
… And let your song be that of the psalmist: “Bless the Lord, O my soul; and forget not all his benefits; who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction.” Can we, any of us, honestly make his words our own: “I have eaten ashes like bread and mingled my drink with weeping?”
St Jerome † AD 420 The Letters of St. Jerome 108.22
… Once she despised the broken cisterns of which the prophet speaks; but now she has found in the Lord a fountain of life. Once she wore haircloth but now she is clothed in white raiment, and can say: “thou hast put off my sackcloth, and girded me with gladness.” Once she ate ashes like bread and mingled her drink with weeping;
St Jerome † AD 420 The Letters of St. Jerome 130.10
10. After you have paid the most careful attention to your thoughts, you must then put on the armour of fasting and sing with David: “I chastened my soul with fasting,” and “I have eaten ashes like bread,”
St Jerome † AD 420 Against Jovinianus 2.10
… How fair a thing is that which propitiates God, tames lions, terrifies demons! Habakkuk (although we do not find this in the Hebrew Scriptures ) was sent to him with the reaper’s meal, for by a week’s abstinence he had merited so distinguished a server. David, when his son was in danger after his adultery, made confession in ashes and with fasting.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.1
… Through Him also are those greater riches, faith, piety, justice, charity, chastity, good conduct: for no man hath these, except through Him who justifieth the ungodly.…Behold, how rich! In one so rich, how are we to recognise these words? “I have eaten ashes as it were bread: and mingled my drink with weeping.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.10
10. “I have eaten ashes as it were bread: and mingled my drink with weeping” (
101:10
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.11
11. “And that because of thine indignation and wrath: because thou hast taken me up, thou hast cast me down” (
John Cassian † AD 435 The Conferences of John Cassian 9.29
… “Oh, that my head were water and mine eyes a fountain of tears! And I will weep day and night for the slain of the daughter of my people.” Or also such as were those tears of which we hear in the hundred and first Psalm: “For I have eaten ashes for my bread, and mingled my cup with weeping.”
101:11
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, “Surely man walketh in a shadow, yea, he disquieth himself in vain;” ( Ps. xxxix. 6 .) and again, “Our days decline like a shadow.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.12
12. “My days have declined like a shadow” (
101:12
St Augustine of Hippo † AD 430 The Confessions 7.8
12. “But Thou, O Lord, shall endure for ever,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.13
13. For not because I have fallen, hast Thou grown old: for Thou art strong to set me free, who hast been strong to humble me. “But Thou, O Lord, endurest for ever: and Thy remembrance throughout all generations” (
101:13
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.6
… the Holy One of God.” They expected that He would come, but they were ignorant of the time. But what have you heard in the psalm regarding Jerusalem? “For Thy servants have taken pleasure in her stones, and will pity the dust thereof. Thou shall arise,” says he, “and have mercy upon Zion: for the time is come that Thou wilt have mercy upon her.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.14
14. “Thou shalt arise, and have mercy upon Sion: for it is time that Thou have mercy upon her” (
101:14
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.15
15. Here therefore what saith he? “For thy servants take pleasure in her stones” (
101:15
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.16
16. “The heathen shall fear Thy Name, O Lord; and all the kings of the earth Thy Majesty” (
101:16
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.17
… “we have seen Him, and He had no form nor comeliness.” But truly when He shall have come with His angels to judge, shall they not look then upon Him whom they have pierced? and they shall be put to confusion when too late, who refused confusion in early and healthful repentance.
101:17
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.18
18. “He hath turned Him unto the prayer of the poor destitute, and despised not their desire” (
101:18
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.19
19. “Let these things be written for those that come after” (
101:19
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.20
20. “Out of the heaven did the Lord look down upon the earth” (
101:20
St Augustine of Hippo † AD 430 The Confessions 3.8
… So, then, by a humble piety we return to Thee; and thou purgest us from our evil customs, and art merciful unto the sins of those who confess unto Thee, and dost “hear the groaning of the prisoner,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.20
20. “Out of the heaven did the Lord look down upon the earth” ( ver. 19 ): “that He might hear the mournings of such as are in fetters, and deliver the children of such as are put to death” (
101:21
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.21
21. “That the name of the Lord may be declared in Sion” (
101:22
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.22
22. And how is it declared? “In the nations gathering together in one, and the kingdoms, that they may serve the Lord” (
101:23
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.23
23. “She answered Him in the way of His strength” (
101:24
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.27
27. Let not therefore heretics flatter themselves against me, because I said, “the shortness of my days,” as if they would not last down to the end of the world. For what hath he added? “O my God, take me not away in the midst of my days” (
101:25
St Irenaeus of Lyons † AD 202 Against Heresies 4.3
… They shall perish, but Thou shalt endure, and all shall wax old as a garment; and as a vesture Thou shalt change them, and they shall be changed: but Thou art the same, and Thy years shall not fail. The children of Thy servants shall continue, and their seed shall be established for ever;”
Tertullian † AD 220 Against Hermogenes 34
… “The first heaven and the first earth passed away,” “and there was found no place for them,” because, of course, that which comes to an end loses locality. In like manner David says, “The heavens, the works of Thine hands, shall themselves perish. For even as a vesture shall He change them, and they shall be changed.”
Tertullian † AD 220 Against Hermogenes 45
… “For,” says He, “the heavens are the works of Thine hands,”
Origen † AD 254 Origen De Principiis 3.6.7
… which the prophet evidently has in view when he says, “It is God who makes and transforms all things.”
Origen † AD 254 Origen Against Celsus 6.61
… But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, “And the firmament showeth forth His handywork,” and “the heavens are the work of Thy hands,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.12
12. On the other hand His works in creation are acts of making and not a birth through generation. For the heaven is not a son, neither is the earth a son, nor is the world a birth; for of these it is said, All things were made through Him ; and by the prophet, The heavens are the works of Thy hands
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.28
… And His kingdom shall not be left to another people . David also says in one place, Thy throne, O God, is for ever and ever ; and in another place, Thou, Lord, in the beginning hast laid the foundations of the earth, &c., they shall perish, but Thou remainest, &c.; but Thou art the same, and Thy years shall not fail
St Gregory of Nyssa † AD 395 Against Eunomius 4.2
… And he adds also from another Psalm the appropriate words, “Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands,” and the rest, as far as “But Thou art the same, and Thy years shall not fail
St Gregory of Nyssa † AD 395 Against Eunomius 11.3
… the Apostle proclaims that every angelic nature is subject to the Lord, and in witness of his doctrine invokes the sublime utterances of the prophets:—“When He bringeth the first-begotten into the world, He saith, And let all the angels of God worship Him,” and, “Thy throne, O God, is for ever and ever,” and, “Thou art the same, and Thy years shall not fail
St John Chrysostom † AD 407 Homilies on First Corinthians 4
… Is the heaven great, and the earth boundless? Wonder then at Him who made them. For this heaven, great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He saith, (
St Augustine of Hippo † AD 430 City of God 20.24
… “In the beginning hast Thou laid the foundations of the earth, O Lord; and the heavens are the work of Thy hands. They shall perish, but Thou shall endure; yea, all of them shall wax old like a garment; and as a vesture Thou shall change them, and they shall be changed: but Thou art the same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.29
29. “Thou, Lord, in the beginning hast laid the foundation of the earth: and the Heavens are the work of Thy hands” (
101:26
Origen † AD 254 Origen De Principiis 1.6.4
… And Paul seems to confirm the latter view, when he says, “For the fashion of this world passeth away.” David also appears to assert the same in the words, “The heavens shall perish, but Thou shalt endure; and they all shall wax old as a garment, and Thou shalt change them like a vesture, and like a vestment they shall be changed.”
Origen † AD 254 Origen De Principiis 3.5.1
… David, too, declares: “The heavens shall perish, but Thou shalt endure; yea, all of them shall wax old as doth a garment: as a vesture shalt Thou change them, and they shall be changed: but Thou art the same, and Thy years shall have no end.”
Origen † AD 254 Origen Against Celsus 4.56
… And we too, who are despised by Celsus, will contravene it, seeing we are required to explain and maintain the following statement of the prophet: The heavens shall perish, but Thou remainest: and they all shall wax old as a garment; and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.5
… inasmuch as things which are the works of God are also the works of hands, and we read that the same are the works of fingers. For it is written: “The heavens declare the glory of God, and the firmament showeth the work of His hands;” and elsewhere: “In the beginning Thou didst found the earth, O Lord; and the heavens are the works of Thy hands.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 138.7
… Thou shalt change them, and they shall be changed; but Thou art the same,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.1.2
… which no creature can possess, since it belongs to the creator alone. So also James says, “Every good gift and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness, neither shadow of turning.” So also David, “Thou shall change them, and they shall be changed; but Thou art the same.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.2
… For so it is sung, “Jerusalem is builded as a city, that is partaker of that which is in and of itself.” For “in and of itself,” in that place, is understood of that chiefest and unchangeable good, which is God, and of His own wisdom and will. To whom is sung in another place, “Thou shalt change them, and they shall be changed; but Thou art the same.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.3
… but puts the verb in the present, intimating that the substance of God is altogether immutable. It is not, He was, and Shall be, but only Is. Whence the expression, I Am that I Am ; and, I Am “hath sent me unto you;” and, “Thou shalt change them, and they shall be changed: but Thou art the same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.30
30. “They shall perish, but Thou shalt endure” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.6
… But by the grace of God they are maintained and preserved . Only the Deity, however, is by nature without beginning and without end . Wherefore it has been said, They will perish, but Thou dost endure
Pseudo-Clement The Clementine Homilies 16.8
… For it is plainly declared that He who made them is one in the very first part of Scripture: ‘In the beginning God created the heaven and the earth. And it did not say, ‘the gods.’ And somewhere else it says, ‘And the firmament showeth His handiwork.’ And in another place it is written,
101:27
Origen † AD 254 Origen Against Celsus i.21
… Whereas the doctrine of the Jews and Christians, which preserves the immutability and unalterableness of the divine nature, is stigmatized as impious, because it does not partake of the profanity of those whose notions of God are marked by impiety, but because it says in the supplication addressed to the Divinity, “Thou art the same,”
Origen † AD 254 Origen Against Celsus 4.14
… For, continuing unchangeable in His essence, He condescends to human affairs by the economy of His providence. We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as “Thou art the same,”
Origen † AD 254 Origen Against Celsus 6.62
… And if he had read the writings of the prophets, David on the one hand saying, “But Thou art the same,”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.38
… first Ungenerate and afterwards becomes Father, then, seeing that we cannot think of Him in connexion with a heaping together of qualities, there is no alternative but that the whole of Him must be both older and younger than the whole of Him, the former by virtue of His Ungeneracy, the latter by virtue of His Fatherhood. But if, as the prophet says of God
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.42
… so that “Ungenerate” means that no source or cause lies beyond Him, and “Endless” means that His kingdom will be brought to a standstill in no end. “Thou art the same,” the prophet says, “and Thy years shall not fail
St Gregory of Nyssa † AD 395 Against Eunomius 8.1
… So, too, great David, in his discourses with himself, proclaims the same truth, in the sense that all the creation was brought into being by God, while He alone exists always in the same manner, and abides for ever, where he says, “But Thou art the same, and Thy years shall not fail
St John Chrysostom † AD 407 Homilies on First Corinthians 39
And this manner of speech one might find also in the Old Testament; as when it is said, “But the word of the Lord abideth for ever;” ( Ps. cxix. 89 .) and, “Thou art the same, and Thy years shall not fail.” (
St Augustine of Hippo † AD 430 The Confessions 1.6
… Thou art the highest, “Thou changest not,” neither in Thee doth this present day come to an end, though it doth end in Thee, since in Thee all such things are; for they would have no way of passing away unless Thou sustainedst them. And since “Thy years shall have no end,”
St Augustine of Hippo † AD 430 The Confessions 11.13
16. Nor dost Thou by time precede time; else wouldest not Thou precede all times. But in the excellency of an ever-present eternity, Thou precedest all times past, and survivest all future times, because they are future, and when they have come they will be past; but “Thou art the same, and Thy years shall have no end.”
St Augustine of Hippo † AD 430 The Confessions 13.18
… Thus Thou grantest the prayers of him that asketh, and blessest the years of the just; but Thou art the same, and in Thy years which fail not
St Augustine of Hippo † AD 430 On the Holy Trinity 5.8
… But position, and condition, and places, and times, are not said to be in God properly, but metaphorically and through similitudes. For He is both said to dwell between the cherubims, which is spoken in respect to position; and to be covered with the deep as with a garment, which is said in respect to condition; and “Thy years shall have no end,”
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 24
… But let not those who understand, but are less instructed in ecclesiastical literature, suppose that we set forth these things from our own intellect rather than what are in those Books. Accordingly, that God is unchangeable is written in the Psalms: "Thou shalt change them and they shall be changed; but Thou thyself art the same."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 38.11
… Who art thou, that we may believe? He answered “The Beginning.” Here is the existence that [always] is. The beginning cannot be changed: the beginning is self-abiding and all-originating; that is, the beginning, to which it has been said, “But thou Thyself art the same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.5
… Call it what thou wilt: if thou wilt, it is a day; if thou wilt, a year; if thou wilt, years. For it is said of this same, “And thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.7
… For where there are years, there is a sort of “number” at all events, also. But yet, “Thou art the same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.7
… For everything which hath an end, is short: but of this King are days upon days, so that not only while these days pass away, Christ reigneth in His Church, but the Saints shall reign together with Him in those days which have no end.…For years of God have been also spoken of: “But Thou art the very Same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.7
… What then have we got of these years? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and depart; years whereof in another place the Scripture saith to God, “But Thou art the Self-same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.17
17. But the generation crooked and embittering, “in all these things sinned yet more, and they believed not in His wonderful works” ( ver. 32 ). “And in their days failed in vanity” ( ver. 33 ). Though they might, if they had believed, have had days in truth without failing, with Him to whom hath been said, “Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.28
… and if ye are destined His heirs for ever, “He will establish His seed unto world without end: and His throne as the days of Heaven.” The thrones of earthly kings are as the days of the earth: different are the days of Heaven from those of earth. The days of Heaven are those years of which it is said, “Thou art the same, and Thy years shall not fail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.15
… all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, “What man is he that lusteth to live, and would fain see good days?” These days in another passage are styled years: where unto God it is said, “But Thou art the same, and Thy years shall not fail:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.31
… and as a vesture shalt Thou change them, and they shall be changed.” Thou hearest of the garment, of the vesture, and dost thou understand anything but the body? We may therefore hope for the change of our bodies also, but from Him who was before us, and abideth after us.…“But Thou art the same, and Thy years shall not fail” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 144.9
… is not this happiness? Be it so, still it is on the left hand. What is, on the left hand? Temporal, mortal, bodily. I desire not that thou shun it, but that thou think it not to be on the right hand.…For what ought they to have set on the right hand? God, eternity, the years of God which fail not, whereof is said, “and Thy years shall not fail.”
John Cassian † AD 435 The Conferences of John Cassian 6.14
… as we read in the book of Job: “What is man that he should be without spot, and he that is born of a woman that he should appear just? Behold among His saints none is unchangeable, and the heavens are not pure in His sight.” For we confess that God only is unchangeable, who alone is thus addressed by the prayer of the holy prophet “But Thou art the same,”
John Cassian † AD 435 The Conferences of John Cassian 23.3
… as David says: “They all shall wax old as a garment, and as a vesture shalt Thou change them, and they shall be changed. But Thou art the same, and Thy years shall not fail.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 145
… He is by nature true, therefore He abominates falsehood; He is by nature immutable, therefore He does not admit of change; and if He does not admit of change He is always in the same state and condition. This He Himself asserts through the prophet. “I am the Lord I change not.” And the blessed David says “Thou art the same and Thy years shall have no end.”
101:28
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.32
32. “The children of Thy servants shall dwell there: and their seed shall stand fast for ages” (
101:7
… In Sacred Scripture it is an unclean bird (Lev. 11:18 Hebrew text = onocrotalus of the Vulgate; see also the pellicanus of Ps. 101:7), but its identification with our pelican is uncertain.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.