Confitebor tibi. Thanksgiving to God for his benefits.
The whole Church, or anie iust person, rendreth thankes to God for his benefites 4. praying that al kinges and kingdomes may do the same, 4. because God being high respecteth, and aduanceth the humble.
1For David himself. I will praise thee, O Lord, with my whole heart: for thou hast heard the words of my mouth. I will sing praise to thee in the sight of the angels:Dello stesso Davidde. Darò lode a te con tutto il cuor mio, o Signore: perché hai ascoltate le voci della mia bocca. Al cospetto degli Angeli canterai inni a te:To Dauid him self. I wil confesse to thee ô Lord in my whole hart: because thou hast heard the wordes of my mouth. In the sight of Angels I wil sing to thee:Ipsi David. Confitebor tibi, Domine, in toto corde meo, / quoniam audisti verba oris mei. / In conspectu angelorum psallam tibi; 2I will worship towards thy holy temple, and I will give glory to thy name. For thy mercy, and for thy truth: for thou hast magnified thy holy name above all.adorerò nel tuo tempio santo, e darò lode al tuo nome, A motivo della tua misericordia, e della tua verità, perché sopra qualunque cosa hai esaltato il tuo santo nome.I wil adore toward thy holie temple, and wil confesse to thy name. For thy mercie, and thy truth: because thou hast magnified aboue euerie thing thy holie name.adorabo ad templum sanctum tuum, / et confitebor nomini tuo: / super misericordia tua et veritate tua; / quoniam magnificasti super omne, nomen sanctum tuum. 3In what day soever I shall call upon thee, hear me: thou shalt multiply strength in my soul.In qualunque giorno io ti invochi, esaudiscimi: moltiplicherai nell'anima mia la fortezza.In what day soeuer I shal inuocate thee, heare me thou wilt multiplie strength in my soule.In quacumque die invocavero te, exaudi me; / multiplicabis in anima mea virtutem. 4May all the kings of the earth give glory to thee: for they have heard all the words of thy mouth.A te dian lode, o Signore, tutti i re della terra, perché hanno udite tutte le parole della tua bocca:Let al the kinges of the earth ô Lord confesse to thee: because they haue heard al the wordes of thy mouth:Confiteantur tibi, Domine, omnes reges terræ, / quia audierunt omnia verba oris tui. 5And let them sing in the ways of the Lord: for great is the glory of the Lord.E cantino le vie del Signore, perché grande è la gloria del Signore.And let them sing in the wayes of our Lord: because great is the glorie of our Lord.Et cantent in viis Domini, / quoniam magna est gloria Domini; 6For the Lord is high, and looketh on the low: and the high he knoweth afar off.Perché il Signore o eccelso, e sopra le cose basse getta i suoi sguardi, e le alte mira da lungi.Because our Lord is high, and he beholdeth low thinges: and high thinges he knoweth far of.quoniam excelsus Dominus, et humilia respicit, / et alta a longe cognoscit.
7If I shall walk in the midst of tribulation, thou wilt quicken me: and thou hast stretched forth thy hand against the wrath of my enemies: and thy right hand hath saved me.Se io camminerò nel mezzo della tribolazione tu mi darai vita; e contro l'ira de' miei nemici stendesti la mano tua, e la tua destra mi salvò.If I shal walke in the middes of tribulation, thou wilt quicken me: and vpon the wrath of mine enimies thou hast extended thy hand, and thy right hand hath saued me.Si ambulavero in medio tribulationis, vivificabis me; / et super iram inimicorum meorum extendisti manum tuam, / et salvum me fecit dextera tua. 8The Lord will repay for me: thy mercy, O Lord, endureth for ever: O despise not the works of thy hands.Il Signore farà mie vendette; Signore, la misericordia tua è per sempre: non disprezzare le opere della tua mano.Our Lord wil repay for me: ô Lord thy mercie is for euer: despise not the workes of thy handes.Dominus retribuet pro me. / Domine, misericordia tua in sæculum; / opera manuum tuarum ne despicias.
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Berthier
David. It contains a form of thanksgiving for him, or for any other. (Worthington) (Berthier)
Berthier
Some Greek copies add, "of Aggeus and Zacharias." But this is of small authority, though they might sing this psalm (Calmet) when the Jews had been delivered from all their enemies, (Origen) under Darius, who married Esther. It might also be used by Ezechias, after his recovery, (Calmet) or by David, when he found himself at rest, (Muis) and had the Messias in view. (Berthier)
St. Hilary
Praise. Literally, "confess," (Haydock) by repentance, (St. Jerome) and praise. (St. Hilary)
Calmet
For, etc. This sentence is placed after angels, in Septuagint and is not at all in Hebrew, (Berthier) Chaldean, Syriac, etc. (Calmet)
It seems probable that the Septuagint found this reason for praise in their copies.
Angels. Some would translate "judges, gods," etc. But the psalmist would rather pray before the angels, who would attend in the temple, and present his petitions. (Berthier) (Apocalypse v., and viii.) (Apostolic Constitutions 8:4.)
Haydock
Their presence ought to full us with awe, (Luke 12:8., and 1 Timothy 5:21.) and with confidence, if our prayer comes from the heart. (Haydock)
Such God will hear, and the angels will present, Tobias xii., Acts x., and 1 Corinthians 11:10., and Psalm 24:10.
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Worthington
Towards. Thus the Jews acted, when they were at a distance from the temple, and in captivity. (Worthington)
Truth. Which thou hast displayed in my regard.
Berthier
Holy. Septuagint may have perhaps written Logion, "Word," agreeably to the Hebrew, though our version seems more easy. (Berthier)
Worthington
St. Jerome (ad Sun.) explains it of Jesus Christ, the Word, whose name is so exalted, (Philippians 2:9.; Calmet) as well as the divine majesty. (Worthington)
Berthier
The holy doctor translates, "thou hast magnified thy word above every name." But thy is joined with name in Hebrew. Others would supply, "thy name and thy word." (Berthier)
Calmet
Strength. Septuagint, etc., add, "thy." (Calmet)
Haydock
All virtue comes from God. (Haydock)
If my prayer be granted, as formerly, I shall advance in virtue. (St. Chrysostom) (Ephesians 3:14.)
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Worthington
Mouth. All kingdoms shall, sooner or later, become acquainted with the gospel. (Worthington)
Haydock
The predictions of Jeremias, etc., had been communicated to the neighbouring princes, (Calmet) and all might know that God had executed his threats and promises. (Haydock)
Berthier
Yet none of them embraced the true religion, soon after the captivity, so that this relates to Christ. (Berthier)
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Berthier
Ways. Of Providence, (Calmet) and mercy, etc., Psalm 24:10. (Berthier)
Haydock
Some have read, "canticles," wdais, being substituted for odois. (Haydock)
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Challoner
The high, etc. The proud and haughty, who exalt themselves , God knoweth afar off; that is, he despiseth them, and setteth them at a distance from him; whilst he stoopeth down to favour and embrace the low and humble. (Challoner)
Worthington
He treats the proud as strangers to him. (Worthington)
St. Augustine
If kings would sing in the ways of the Lord, they also must love, and be humble. (St. Augustine)
Calmet
God knows all things before they happen, (St. Chrysostom) and both high and low are equally open to his eye, Psalm 112:5., and 138:2., and 8. (Calmet)
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St. Augustine
Wilt quicken me. And not otherwise. (St. Augustine)
Haydock
There is no going to heaven without crosses. (Haydock)
Calmet
Wrath. Most furious and cruel enemies. (Calmet)
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Calmet
Repay. Taking me under his protection, (St. Chrysostom) he will punish my oppressors; or he has done it already. (Calmet)
Berthier
Hands. Rescue me from the oppression of my temporal and spiritual enemies. (Berthier)
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This Psalme is a fitte forme of thankes for Dauid, or anie other seruant of God.
I vvil render thankes and praise.
God euer heareth the prayer that is rightly made, for vvhich the supplicant is therfore to geue thankes.
Angels are present vvhere the faithful pray, obserue our prayers, and offer them to God, if they be sincere, as the prayers of Tobias, and Cornelius.
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Concordance 1. Cor. 11. v. 10. Iob. 12. Act 10. Psal. 24. v. 10.
VVhen there vvas not accesse to the Temple, yet the Ievves praying in captiuitie, turned themselues tovvards the Temple.
The Name and Maiestie of GOD, The VVORD (which is the Sonne of God) also the name of IESVS, is magnified aboue al names, or temporal thinges:
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Sovvner or later Kinges and Princes of al kingdomes and nations, haue bene or shal be conuerted to Christ.
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God knovveth proud men, not as his freindes or seruants, but farre of, as strangers and enimies.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.1
… And such confession are we now going to hear, of praise of God, of thanksgiving. “With my whole heart.” My whole heart I lay upon the altar of Thy praise, an whole burnt-offering of praise I offer to Thee.…“I will confess to Thee, O Lord, with my whole heart: for Thou hast heard the words of my mouth” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.3
3. “I will worship toward Thy holy Temple” (
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St Augustine of Hippo † AD 430 City of God 14.21
… while others, though they accept and honor Scripture, yet conceive that this expression, “Increase and multiply,” refers not to carnal fecundity, because a similar expression is used of the soul in the words, “Thou wilt multiply me with strength in my soul;”
St Augustine of Hippo † AD 430 On the Good of Marriage 2
… “Fill the earth, and rule over it;” that is, that it should come to pass by fullness and perfection of life and power, so that the very increase and multiplication, whereby it is said, “Increase, and be ye multiplied,” be understood to be by advance of mind, and abundance of virtue, as it is set in the Psalm, “Thou shall multiply me in my soul by virtue;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 128.6
6. …Such children ought therefore to be “around” the Lord’s “table, like olive-branches.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.5
5. “In what day soever I call upon Thee, do Thou quickly hear me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.7
7. “Let all the kings of the earth confess to Thee, O Lord” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.8
8. “And let them sing in the paths of the Lord, that great is the glory of the Lord” (
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St Gregory of Nyssa † AD 395 Against Eunomius 2.12
… things, by the word of His power , the creator of the ages, from Whom and through Whom and in Whom are all things , Who sitteth upon the circle of the earth, and hath meted out heaven with the span, Who measureth the water in the hollow of his hand , Who holdeth in His hand all things that are, Who dwelleth on high and looketh upon the things that are lowly
St Augustine of Hippo † AD 430 The Confessions 5.3
… For Thou art great, O Lord, and hast respect unto the lowly, but the proud Thou knowest afar off.”
St Augustine of Hippo † AD 430 Of Holy Virginity 32
… Whence also is that of the Prophet, “The Lord is very high, and hath respect unto things that are lowly: but what are very high He noteth afar off;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 15.25
… He dwells on high, but regards the lowly. “The Lord is near.” To whom? To the high, perhaps? “To them who are contrite of heart.” ’Tis a wonderful thing: He dwelleth on high, and yet is near to the lowly; “He hath regard to lowly things, but lofty things He knoweth from afar;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.19
… and under such burthen what shall we be, if God’s mercy were to fail? “But Thou, Lord, remove not afar off.” Be Thou near unto us! To whom is the Lord near? “Even” unto them that “are of a broken heart.” He is far from the proud: He is near to the humble. “For though the Lord is high, yet hath He respect unto the lowly.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.9
9. See how he willed that kings should sing on their way, humbly bearing the Lord, not lifting themselves up against the Lord. For if they lift themselves up, what follows? “For the Lord is high, and hath respect unto the lowly” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… 33; xvi. 18 ). Let the humble hear, Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words ( Isai. lxvi. 2 )? Let the haughty hear, Why is earth and ashes proud ( Ecclus. x. 9 )? Let the humble hear, God hath respect unto the things that are humble. Let the haughty hear, And lofty things He knoweth afar off (
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… If I climb up into heaven, Thou art there; if I go down to hell, Thou art present. If I take my wings before the light and dwell in the uttermost parts of the sea, even thither Thy hand shall lead me and Thy right hand shall hold me
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.10
10. “If I walk in the midst of tribulation, Thou shalt revive me” (
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 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 ; and by the same prophet, Neglect not the works of Thy hands
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.12
12. “Thou, Lord, shalt recompense for me” (
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v. 1 quoniam audisti verba oris mei non habetur hebr, ₪3 syr, targum; legitur in LXX (codice alex.; sed in codice sin. a primo — correctore et in psalterio turicensi legitur post stichum : in conspectu). | In hebr coram Elohim psallam tibi, Hier in conspectu deorum psallam = tibi: si psalmus canitur cladibus in gentes illatis, nemo mirabitur, si | laudes Domini coram diis celebrantur. Nam uti ex opinione populari - clades populi etiam clades dei censebatur, ita in victoria Israel Iahve | — £riuumphum agit de diis (cf. Is. 41,2 29 - in 160,1.2). Alus visum - est Elohim explieare de regibus (uti s v. +; sed hi ex v. 4 non UN . ; ; Ν כ : 4 supponuntur adstare. De: gratia eiusque fidelitas v. 2 effertur et qui- dem hebr : quia magnificasti super omne nomen tuum, eloquium tuum, i. e. ut Ag. rite concipit : super omnem famam tuam quae de 7. Quo ibo a spiritu tuo, | οἱ quo ἃ facie tua fugiam? | 8. δὲ 33000100 in coelum Pia meditatione considerat David omniscientiam Dei ( (v. 1- 8 eius in omni loco praesentiam, ita ut eius conspectui omnia, etiam tenebrae pateant (v. 1-12), miram hominis Deo dirigente formationem et dierum eius praedefinitionem, et consiliorum Dei interminatam multitudinem (v. 13-18). Coram tali Deo profitetur a se odio haberi peccatores | confidens Deum, esse testem integritatis suae (v. qud — Versio LXX, vulg praesertim 2.17.18.20 deficit. | . De omniscientia ita docet psaltes, ut eam statim 1n seipso illustret : tu exploras me et pervestigas et me, intima mea, rimaris (cf. Ag.);
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v. 2 omnem meum habitum et operationem tu noscis, ad verbum : sedere meum et meum surgere, et in'v. 3 additur : ambulare et cubare meum eventilas (Hier), accurate serutaris, discernis ; unde quattuor istis tota | vita et operatio humana externa designatur. Accedit notio mentis, animi : intelligis cogitationem meam de longe, longo ante tempore, antequam oriatur (Chrys.), ab aeterno (Ag.); semitam meam et funiculum meum LXX τὴν σχοῖνόν μου investigas, σχοῖνος significat luncum, et dicistorea; ergo LXX sensu nou recedunt ab hebr : viam meam (ambulare) et stoream meam (cubare) tu accurate noscis ;v. 4 et omnes vias meas rationes agendi modosque operandi praevides, perspicis. In sequenti sententia iunge ex hebr: nam non est sermo in lingua mea, | ecce lahve, tu nosti eum totum; antequam ego sermonem prolo- . quar, Deus iam integrum eum notum habet. Eodem modo explica LXX et vulg; hebr retro et ante (undique, ex omni parte) me conclusisti E -et posuisti super me manum tuam, totus homo est quam maxime in 1 Dei potestate; nihil a Deo potest occultari. Hanc. Dei omniscientiam stupens admiratur vates v. 6 ex mei. e. prae me; mirabilius est quam üt ego intelligam ; sublime (excelsum) est, non possum attingere. -Exponitur v. 7-14 Dei omnipraesentia, quam homo effugere nequit ; b. — N. 1 ipsa quaestione iam explicatur non esse eiusmodi regionem, ubi > — ]atere possimus et effugere Dei spiritum, eius. potentiam, et faciem, "E eius praesentiam. Ubique adest Deus, in summo coelo, in profundo; Y in oriente et in occidente; hebr v. 8 si fecero lectum meum orcum, ecce tu (ades), Hier 51 1acuero 1n inferno, ades. In v. 9 alia duo extrema tanguntur : 51 sumpsero pennas aurorae (radii aurorae celerrime maris 1. e. si celerrimo volatu ab oriente in extremam partem occiden- 0 lis contenderem ibique in extrema et ultima regione latere vellem, v. 10 " etiam illuc manus tua deducet me, tenebit me dextera tua; dein aliud proponit psaltes quod quis TL apud se possit : tain tenebrae o operient me, nox quoque lux erit circa me (Hier) ; non alia lux nisi nox . 7 sit eirca me, ergo caligo densissima me involvet, Aq xoi νὺξ φῶς περὶ ἐμέ, Sym ἀλλὰ xoi νὺξ φωτεινὴ περὶ ἐμέ, hebr בעדנו 01708 me, Bellarm. 5 monet LXX cogitasse de Eden v3 in deliciis meis vulg. At frustra : 1 v. 12 etiam tenebrae non sunt obscurae prae te, ita ut tu eas non pos- ; ' A > wm ,לא et nox sieut dies lucet; et additur -breviter ac nervose: ut tenebrae, ita lumen, 1. e. apud Deum tenebrae et lux similes sunt | (Hier), vel potius aequales ; eius scientia nec tenebris impeditur, nec EA | 6 augetur ; aequaliter videt in tenebris et in luce. dvo . Cur autem Deus ita clarissime hominem totum perspiciat et cognos- | —— eat, ratio affertur, quia Deus hominem formavit ; artifex noscit opus bus occulta est, sicut interiora terrae, 1. e. 1n utero matris : « in visce- | ribus materni uteri, tamquam antro abdito terrae » (Gen.). Pro substantia LXX ὑπόστασις legitur hebr verbum רככותי (pual) contextus sum, Aq Sym praebent ἐποιχίλθην, variegatus sum; Hier imaginatus sum, in qua versiofie sequi videtur graecum illum interpretem qui teste Chrys. ἐξεικονίσθην vertit. Et varus interpretationibus graecis recitatis ait Chrys, omnes fere eadem dicere; dum fingerer, me perfecte nosti per partes, et quodvis membrum eiusque incrementum seivisti. In v. 16 iam Chrys. Theod. relicta interpretatione LXX, utpote nimis obscura, exphlicarunt versionem Sym : informem me oculi tui praeviderunt ΠΝ ΝΣ cum omnibus qui in libro tuo scripti sunt, qui per dies formantur nullo die deficiente. Notionem : informem me, foetum meum pro hebr גר etiam aliqui recentiorum retinent ; alii sermonis progressum potius attendentes monent sermoném fieri de diebus in libro Dei iam 50110115 cum nullus ex eis sit; unde 253 (cf..2 Reg. 8 hebr) explicant : convolutum, glomum (scil. dierum meorum) meum, sortes meas, quae mihi per singulos dies evenient et quae nune quasi convolutae iacent coram oeulis Domini, viderunt oculi tui, in libro tuo, in scientia Dei, omnes dies scripti sunt et formati, et nullus ex eis erat: sito scil. לי ex'versu sequenti. Declaratur praescientia et praedefinitio Dei; et 168 absolvitur doctrina de scientia Dei. De libro Dei vide 55,9 et 68,29; Ex. 32,32; Apoc. 3,5; 13,8. | Haec omnia considerans cum admiratione exclamat v. 1 (et mihi) quam sublimes cogitationes tuae, Deus ; quam ingentes sunt summae eorum ; v. 18 si vellem numerare eas, super arenam multiplicabuntur ; expergefactus sum et adhue tecum sum. Ita hebr concipiendum erit. Graeci et Latini multo aliter verterunt; nam רעי interpretati sunt amici tui, « ubi nos sensum et contextum inspicientes (cum variis) vertimus cogitationes fuae, quam significationem, vox רע versu 2 huius psalmi obtinet » (Muis) et Ag. dicit : « haec qui vult amplectatur ». Apud recentiores de hac acceptione constat. Cogitationes Dei homo nequit assequi; quo magis cogitat, eo magis profundas et inscrutabiles eas deprehendet ; toto die occupor illis ; si mane evigilo, iterum mens mea tecum versatur. Haec ad contextum apta sunt. Difficile singula bene explicantur in versione veterum : mihi nimis honorificati sunt amici tui; supposita hac lectione (LXX vulg) contextus vv. 17.18 colere et amare, honorare ac magni facere eos, qui ei fideliter serviunt, odisse eos, qui eum oderunt. " 4 Quomodo fieri potest, ut contra Deum adeo excelsum exsurgant 3 homines scelesti ? Indignatione plenus optat psaltes: utinam occideres ) 2 E. | impium, Deus ! psaltes nihil cum talibus commune habere vult : viri — . E sanguinum, viri oppressores (vide ad 5,7 ; 25,9) declinate a me; quod m τ sequitur in v. 20 LXX vulg, nequit intelligi. Sensus haud ineptus eli- | e S t. citur, si cum Aq Sym Hier non. legimus civifates, sed vocem ^v» cum n put eis ex aramaismo (uti saepius in hoc psalmo fori debet) explicamus. A ἔτος Ita Hier : qui contradicunt tibi scelerate; elati sunt. frustra adversarii e | 3 = נש ; % similiter Aq Sym. Continetur M rU in v. 20 descriptio quae- = . ἽΝ a dm virorum sanguinum. Psaltes quos scit a Deo odio haberi, eosdem. τ E. ipse quoque aversatur, et inimici Dei ipsi sunt fastidio, horrori (hebr), | ü - . tabescebam ; hos v. 22 etiam tamquam suos reputat inimicos. Demum » bo . Deum TIO testem v. 23 integritatis ac. sinceritatis suae ; cf. v. 1; d E ^et fidenter eam asserit, invitans Deum ad accuratam ה 2 b x. 24, sitne in. se via doloris (hebr), scil. quidquam in ratione vitae, / / |.. quo neeessario perveniendum sit ad dolorem, poenam ; dein petit humi- H J. — Ποῦ; deduc me in vià aeterna, in ea vitae ratione quae consistat ac ^. i permaneat semper coram te, in via quae non peribit (vide ad 1,6). ^t / 1 pu i : Ps. 139. mw | 2 | ἍΝ / 1. In finem, Psalmus David. ! ; . Eripe me Domine ab homine malo, | a viro iniquo eripe me ; | 3.qui cogilaveoM 0 runt iniquitates in. corde ; | tota, die constituebant proelia. | ^. Acuerunt linguas. τ ΕΣ: suas sicut serpentis, | venenum Sb. sub labiis eorum. | ὃ. Custodi me Domine 2 de manu peccatoris ; | et ab hominibus iniquis eripe me ; | qui cogitaverunt sup- = plantare gressus meos ; , el funes exten- . derunt in laqueum ; | iuxta de scandalum posuerunt mihi, : Yn ! Dizi Domino : Deus meus es tu 2| ex: audi Domine vocem deprecaltionis ] meae. | 8. Domine, Domine, virtus lee: meae, | obumbrasti super caput meum in i die belli. | 9. Ne tradas me Domine a dM — meo : peccatori ; | cogitaverunt 1 contra me, ne derelinquas me; | neforte exaltentur. | 10, Caput circuitus eorum; | labor labiorum ipsorum operiet eos. | 14.Cadent super eos carbones, | in ignem / deiicies eos ; | in miseriis non subsistent. | 12, Vir linguosus non. dirigetur in 2 terra ; | virum iniustum mala capient in interitu. | 13.Cognovi, quia faciet Dominus ᾿ iudicium inopis | οἱ vindictam | pauperum ; | A&.verumtamen | iusti. confitebuntur . nomini tuo, | — et : habitabunt recti cum vultu tuo. ; In priore parte David bis Deum implorat, ut eripiatur ab iniquis, | quorum insidias etiam bis accuratius éxponit (v. 2-4 ; 5-6). In altera parte suam affirmat in Deo fiduciam ; iniquis debitas imprecatur poenas ex norma divina, qua Deus cóntra impios causam innocen- | tium tuetur benigne eos suscipiens (v. 7-14). : Dei cultores affhguntur ; quare contra persecutores opem Dei | גג efflagitant. Statim in
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v. 3 patet nomina homo, vir violentiarum (hebr) esse collectiva ; fota die, quotidie suscitant bella. infestationes ; exse- ג quuntur malitias quas exceogitarant ; vertit. Hier: versati Em lites et iurgia concitant. Ad ₪86 ; וגדרר proeliis, clare exprimit hebr accedunt calumniae et opprobia v. 2, mendacia et fraudes; odium | 3 infieit ad instar veneni omnes eorum sermones et colloquia ; vide | .— ἃ ; 57,53. Repetitur petitio
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4. Confiteantur tibi Domine omnes reges terrae, | quia audierunt—omnia : verba Psalmista Deo publice gratias persolvit, qui pro sua gratia et fideli- = Ν tate precibus annuens ultra spem salutem maximam praestitit (v. 1-3). Haec Dei pro Israel beneficia etiam regibus erunt. occasio agnoscendi Eo vias et gloriam Domini. Populo autem sunt stimulus maioris fiduciae — et securitatis (v. 4-8). | E Davidem nomine totius popul loqui imprimis ו eo quod dicitur : in conspectu deorum v. 1 et quod v. 4.5 ex eventibus. x rebusque gestis Deum agnoscunt. Sat multi interpretes referunt psal- .- mum ad Davidem post vaticinium 2 Reg. 7, 8-16 Deo gratias agentem —— et maxima cum fiducia supplicantem, ut promissa exsecutioni man- | dentur 2 Reg. 7, 18 sqq. ; sane quod dicitur hebr. v. 2, bene congruit morum Synopses, Paris 1899, p. 89) Davidem hune psalmum composuisse eo forsitan tempore, quo hostibus vicinis devictis et aeterni throni promissione accepta divinam liberalitatem clarissimecognoverat. = Pars illa in
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v. 5 ; de manu, de potestate, τ ,51 ;951 de oppressione ac ARA Me prosternere tolinte Uca moliun- . iid tur insidias ;
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v. 6 laqueum abscondunt ; Hier : el funibus extende- E runt rete ; iuxta semitam offendiculum posuerunt mihi ; vide easdem imagines 9,16 ; 30,5; 34,7. 8; 56,7 ; 63,6. Prov. 29.3. Lam. 8 elo. | ; Magno 'affectu, qui repetitionibus designatur, Dei opem ae expetit cum certa fiducia ; v. 8 ,Dominum appellat : fortitudo salu- | tis meae (Hier) 1. e. tu es salus mea potens, vel auxilium meum forte 1 tu protegis caput meum in die bélli. In v. 9 textus hebr est valde clarus : ne des (ne concedas) desideria impii ; item Sym Hier ; LXX — vulg ne tradas me a desiderio meo ἀπὸ τὴς ἐπιθυμίας μου procul a desi- τ derio meo peccatori, ne me desiderii mei eventu frustratum irriden- | YN dum tradas peccatori 5 Ag.) ; explicat Chrys. : ne concedas ei desi- E derium suum contra me ; quae contra me desiderat, ex iis ne tantil- | EX lum quidem ei concesseris. In hebr consilium eius ne perficias, (ne) — eleventur (Hier) ; LXX, Sym, vulg ne (forte) eraltentur). In v. 10. m sensus in universum est : sua ipsorum iniquitate puniantur ; Chrys. : censet circuitum esse conventum, consessum, improbam officinam , S3 caput et summa improbitatis eos obruerit ac perdiderit ; labor labio- = rum, improbitas quam sermonibus committunt, operief eos ; Sym à P πιχρασμὸς τῶν χυχλούντων με, exacerbatio RM e me ;improbitas et furor inimicorum qui me obsident. Ad textum RE emena dandum varia tentata sunt : si elevent (ne elevent) caput cireum me, Quorum poena ulterius describitur v. 11 cadent super eos carbones, vide ad 10,7 ; hebr erit emendandum : pluat super eos carbones, in - ignem deiiciat eos, in foveas, ne surgant; nam v. 12 vir linguosus,. x vir linguax, mendax, maledicus, impostor, calumniator, qui abuti- ὮΝ tur lingua (Gen.), non dirigetür, non firmabitur, non consistet in terra, in hereditate Domini ; non particeps erit bonorum foederis ; ἦν mala capient eum percussionibus (ictibus repetitis ? hebr). At Deus - ; ו t portat attis yide 9, 5 et ius tribuet. ו y. 13." ΕΙΣ qua agendi ratione certo, dua (4X) iusti. celebrabunt nomen os et habitabunt 6 coram vultu tuo, secure et tuto, tuo > is ו David : a Deo, neob NOTES ad deem et ad | - | peccata perveniat (v. 1-4). Iustam castigationem non renuit ; at suis adversariis denuntiat interitum, confisus Deo, qui se ab eorum insi- - diis servaturus sit incolumem 5 zm ITE | . Celerem implorat opem : clamo ad te, festina mihi (hebr, Hier), .ad me adiuvandum festina ; et exoptat ut oratio Deo grata sit et | accepta, sicut sacrificia a Deo praescripta ; v. 2 sistatur oratio mea, (incensum (suffimentum) coram te ;in altari thymiamatis in sancto |J. incensum, suave fragrans, ו a sacerdote (et. Ex. 30,7. Luc. א Jy P ,9) et elevatio manuum mearum, oratio expansis r manibus seu ad . eoelum vel versus sanctuarium protensis facta, fertum vespertinum ; . - holocausto matutino ac vespertino ferturif^addi oportebat (Ex. 29, 38- E. LXX voci notionem munitionis attribuerunt, vulg ostium circum- E rerba mea quoniam potuerunt, lege : audient, experientur, quod verba mea efficacia erant, scil. apud Deum, quod preces meae vim magnam habuerunt et valuerunt apud Deum (Gen.) ; eo sensu accipe hebr : quia grata erant, i. e. preces meae Deo acceptae erant et placuerunt. In . 4 lege ossa eorum, ita. syr, Theod. et ita 1n codicibus B, ,א et correctum est altera manu αὐτῶν, ita legitur in psalterio veronensi et in graeco legisse vos dicitis : ossa eorum. Intelliguntur ossa. eorum, de quibus praecipitium v. 6 enuntiatur ;
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v. 7 sicu£ crassitudo terrae erupta esf super terram, sicut crassa moles terrae, discissa aratro, rumpitur in glebas, sic dissipabuntur, dispergentur ossa eorum ad os = orei, secus infernum ; praeda sunt orci. Hebr: sicut sulcos faciens et —— seindens in terra; Hier: sicut agricola, cum scindit terram, sic dissid videtur : uti glebae i in agro,1ita ossa eorum dissipantur prope fauces orci. | | Hane adversariorum ruinam sperat
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v. 8 quia ad te oculi mei direct sunt, apud te quaero refugium, ne effundas (auferas) animam meam ; Ilier ne evaeues. Dein rogat, ut ab eorum insidiis custodiatur v. 9, a scandalis, ab offendiculis quae mihi struunt viri iniqui. Legem taliomis contra tales invocat v. 10 cadent 1841 in sua ipsorum retia simul, 2 Sym εἰς τὰ δίχτυχ ἑαυτῶν --- intellige eius distributive, in suo quisque We MS retiaculo capiantur peccatores — dum ego incolumis transeam. LXX Ec 0 μόνας explicat Chrys. : liberatus a malis, purus ab illorum. con- 2 | . gressione et quasi solus habitans. TAPC : ; 2 ( 5 Ps. 141. 7 1. Intellectus David, Cum esset in spelunca, oratio. ; | |
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From a more general point of view, the presence of God anticipates the eternal Judgment (Jn. 3:19). God turns his gaze away from the wicked (Ps. 137:6: the nauseated turning away of the divine face is captured dramatically in Giotto's Last Judgment) and to his turning away corresponds the execution of the wicked man by a presence …
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.