Voce mea. A prayer of David in extremity of danger.
Holie Dauid being fled into a caue, and beseeged round about by Sauls armie, explicating his distresse, 6. prayeth to be deliuered.
1Of understanding for David, A prayer when he was in the cave. [1 Kings 24.]Salmo di intelligenza di Davidde, quand'era nella spelonca. Orazione.Of vnderstanding to Dauid, when he was in the caue, a prayer. 1. Reg. 24.Intellectus David, cum esset in spelunca, oratio. 2I cried to the Lord with my voice: with my voice I made supplication to the Lord.Alzai il suono delle mie grida al Signore: alzai la mia voce per chieder soccorso al Signore:VVITH my voice I haue cried to our Lord: with my voice I haue prayed to our Lord:Voce mea ad Dominum clamavi, / voce mea ad Dominum deprecatus sum. 3In his sight I pour out my prayer, and before him I declare my trouble:Spando dinanzi a lui la mia orazione: ed espongo a' suoi occhi la mia tribolazione.I powre out my prayer in his sight, and I pronounce my tribulation before him.Effundo in conspectu ejus orationem meam, / et tribulationem meam ante ipsum pronuntio: 4When my spirit failed me, then thou knewest my paths. In this way wherein I walked, they have hidden a snare for me.Mentre vien meno in me il mio spirito, e le mie vie son conosciute da te. In questa via, per cui io camminava, hanno occultato per me il laccio.When my spirit faileth of myself, and thou hast knowne my pathes. In this way, which I walked, they hid a snare for me.in deficiendo ex me spiritum meum, / et tu cognovisti semitas meas. / In via hac qua ambulabam / absconderunt laqueum mihi. 5I looked on my right hand, and beheld, and there was no one that would know me. Flight hath failed me: and there is no one that hath regard to my soul.Me ne stava pensoso mirando a destra, e non era chi avesse di me conoscenza. Ogni scampo mi è tolto, e non havvi chi abbia pensiero dell'anima mia.I looked toward the right hand, and saw: and there was none that would know me. Flight hath failed me: and there is none to require my soule.Considerabam ad dexteram, et videbam, / et non erat qui cognosceret me: / periit fuga a me, / et non est qui requirat animam meam. 6I cried to thee, O Lord: I said: Thou art my hope, my portion in the land of the living.Alzai le mie grida a te, o Signore: dissi: Tu se' mia speranza, mia porzione nella terra de' vivi.I haue cried to thee ô Lord, I haue sayd: Thou art my hope, my portion in the land of the liuing.Clamavi ad te, Domine; / dixi: Tu es spes mea, / portio mea in terra viventium. 7Attend to my supplication: for I am brought very low. Deliver me from my persecutors; for they are stronger than I.Da udienza alle mie suppliche, perch'io son formisura umiliato. Liberami da coloro, che mi perseguitano, perché sono più forti di me.Attend to my petition: because I am humbled excedingly. Deliuer me from them that persecute me: because they are made strong ouer me.Intende ad deprecationem meam, / quia humiliatus sum nimis. / Libera me a persequentibus me, / quia confortati sunt super me.
8Bring my soul out of prison, that I may praise thy name: the just wait for me, until thou reward me.Traggi dal carcere l'anima mia, affinchè io dia lode al tuo nome: i giusti stanno aspettando il momento, in cui tu mi sarai propizio.Bring forth my soule out of prison, to confesse vnto thy name: the iust expect me, til thou reward me. Al this happened in figure of Christ, of vvhom prophetically S. Augustin S. Hilarie, Cassiams, Cassiodorus, and others expound the vvhole Psalme. Amongst others S Beda briefly in these vvordes VVheras in the title, Vnderstanding is premised to Prayer, therby as signified, that Dauid in his distresses, and in the denne whither he fled, vnderstood vvhat our Lord should suffer of the Ievves, and hovv he vvould pray to his Father. In the first part our Lord crieth to his Father, complaining of the detestable deceiptes of Iudas the persecutor. In the second he prayeth to be deliuered from the prison of hel (Limbus, vvhere he vvas free) because the faith of al the Sainctes depended on his Resurrection.Educ de custodia animam meam / ad confitendum nomini tuo; / me exspectant justi donec retribuas mihi.
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Berthier
The psalm may relate to the captives, (St. Chrysostom) or to martyrs, (St. Augustine) and to all under trial. David might recite it in the cave. (Berthier)
Worthington
Voice. He did not speak aloud, for fear of being detected. (Worthington)
Calmet
But the fervent prayer of the just, "is a cry to God." (St. Hilary) (Exodus 14:15.) (Calmet)
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Calmet
Pour out. Explaining all the sentiments of my heart, Psalm 61:9. (Calmet)
Berthier
This is never perfectly done with earthly friends, 1 Peter 5:7. (Berthier)
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Knewest. With approbation, (Psalm 1:6.; Haydock) my deportment towards Saul, and also the dangers to which I was exposed, and the means of escaping.
Calmet
They. Ancient psalters add, "the proud," from Psalm 136:6. (Calmet)
St. Jerome
The devil and his agents attack the just at all times. (St. Jerome)
Worthington
When I was reduced to such distress that I could not help myself, thou didst approve of my conduct, and deliver me. (Worthington)
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Calmet
Hand. For succour, Psalm 15:8. So was David situated at Engaddi, as our Saviour was, when he was abandoned by his disciples. (Calmet)
Haydock
None would appear to be acquainted with those in distress. (Haydock)
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Berthier
Living. On the earth, (Berthier) or land of Judea, (St. Chrysostom) in this life, (Calmet) or in the next. In all, God is our only protector, and reward, Psalm 15:5. (Berthier)
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Haydock
Low. Symmachus, "languid.) St. Jerome, "infirm." (Haydock)
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Calmet
Prison. Or the cave. (Calmet)
Houbigant
As David was never in prison, this is more applicable to Christ, seized by his enemies, and consigned to the tomb. (Houbigant)
Name. God expects it from us, Psalm 49:15. The motive of David in praying to be delivered, was most disinterested, as he had in view God's glory, and the gratification of his just servants, who would join with him in returning thanks, and promoting the divine worship.
Haydock
Wait. Hebrew, "will crown." (Symmachus) (St. Jerome) (Haydock)
Berthier
But Aquila adopts the Chaldean and Syriac sense of the word, with the Septuagint, (Calmet) and this may very well be the meaning, as David and his friends did not pretend to reign till the death of Saul. (Berthier)
Haydock
He wished to be at liberty in the country where God's worship was observed, (Worthington) and determined to promote religion with all his power; as, under Saul, the good were under great restraints, and the priests were even slain. (Haydock)
Worthington
All this happened to David, as the figure of Christ. He had then a clear understanding of what the latter would have to endure from the Jews, and how he would pray to his Father. In the first part, he complains of Judas, and in the second, he desires to be set free from hell, because the faith of all the saints depended on his resurrection. (Ven. Bede) (Worthington)
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This Psalme in fotme of a prayer, shevveth vvhat cogitations Dauid had in extreme danger.
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Not with exterior voice, for so he should haue detected himselfe, but with feruoure of spirite.
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VVhen by reason of extremitie, I vvas not able to thinke hovv to helpe my selfe,
thou ô God knovving my actions and demaneur, didst deliuer me.
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I looked for helpe,
and diligently looked about me,
but none vvould seme to knovv me, vvhen I required their helpe
Endeuoring to saue my self by flight, I found no secure place, for being in a caue or hole of a montaine, the vvhole armie beseeged me; al seeke to take avvay my life, none to saue it.
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Thus leift desolate of al mans helpe, and destitute of al vvorldlie shift, I cried to thee ô Lord,
my only hopeful refuge,
neither do I desire to liue for anie vvorldlie respect, but hauing chosen thee ô God for my portion, and inheritance,
I desire to be out of this desert place, and to be in the land, vvhere is right vse of religious diuine seruice.
141:7
afflicted.
141:8
Dauids desire of libertie, was especially to this end, that he might haue conuenient place, and other meanes to serue and praise God:
the good, and vvel disposed people of Israel, can not now serue thee as they desire, but expect me,
whom thou ô Lord, vvilt aduance to the kingdom, that then vve may serue thee, more freely and more commodiously.
The prophetical sense of this Psalme.
141:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.1
1. …“With my voice have I cried unto the Lord” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.2
2. “I will pour out before Him my prayer” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.3
… the sentiments are two, but both twice expressed.…For, “in His sight,” is the same as “before Him;” “I will proclaim my tribulation,” is the same as, “I will pour out my prayer.” When doest thou this? Being set in the midst of persecution, he saith, “while my spirit failed from me” (
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St Jerome † AD 420 The Letters of St. Jerome 130.8
… “let thy garments be always white.” As the author and prince of virginity He says boldly of Himself: “I am the rose of Sharon and the lily of the valleys.” “The rocks” then “are a refuge for the conies” who when they are persecuted in one city flee into another and have no fear that the prophetic words “refuge failed me”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 38.2
… For after His removal from human sight, He was sought for both by those who hated Him and those who loved Him; by the former in a spirit of persecution, by the latter with the desire of having Him. In the Psalms the Lord Himself says by the prophet, “A place of refuge hath failed me, and there is none that seeketh after my life;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.3
… for it is the spirit animating the seeker that finds either praise or condemnation. Thence you have it also in the psalms, “Let them be confounded and put to shame that seek after my soul:” such are those who sought with evil purpose. But in another place he says, “Refuge hath failed me, and there is no one that seeketh after my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.4
4. And what follows? “Let them be confounded and put to shame, that seek after my soul” ( ver. 4 ): for to this end they seek after it, to destroy it. For I would that they would seek it for good! for in another Psalm he blameth this in men, that there was none who would seek after his soul: “Refuge failed me: there was none that would seek after my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.17
… 12 ). It is now plain who “sought after His soul;” viz. those who had not His soul, in that they were not in His Body. They who were “seeking after His soul,” were far removed from His soul; but they were “seeking it” to destroy it. For His soul may be “sought after” in a right way also. For in another passage
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.23
23. “Let them be ashamed and confounded together that seek after my soul to destroy it” ( ver. 14 ). For in a certain passage he makes an accusation, and says, “I looked upon my right hand, and beheld; and there was no man who sought after my soul;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.3
… that need not often be mentioned, because it is known. “Be they confounded,” he saith, “and fear that seek my soul.” In another Psalm He saith, “I was looking unto the right and saw, and there was not one that would know Me: flight hath perished from Me, and there is not one to seek out My soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.5
5. “I considered upon the right hand, and saw” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 11.6
… For when men are anxious to walk in the path of holiness and perfection, the enemies do not lay their snares to deceive them anywhere except in the way along which they walk, in accordance with that saying of the blessed David: “In the way wherein I walked have they laid a snare for me;”
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St Augustine of Hippo † AD 430 The Confessions 5.8
… The manners, then, which as a student I would not adopt, I was compelled as a teacher to submit to from others; and so I was too glad to go where all who knew anything about it assured me that similar things were not done. But Thou, “my refuge and my portion in the land of the living,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.1
… that she may possess God Himself, in cleaving to whom she may be blessed, according to that, “Blessed are the meek, for they shall possess the earth.” What earth, but that of which it is said, “Thou art my hope, my portion in the land of the living”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.11
… by the fisherman that He gained the Senator; by the fisherman that He gained the Emperor. For “such as shall bless Him shall inherit the land;” they shall be fellow-heirs with Him, in that “land of the living,” of which it is said in another Psalm, “Thou art my hope, my portion in the land of the living.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.10
… 29 ). Here again let not covetousness steal on thee, nor promise thee some great estate; hope not to find there, what you are commanded to despise in this world. That “land” in the text, is a certain “land of the living,” the kingdom of the Saints. Whence it is said: “Thou art my hope, my portion in the land of the living.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.6
6. “Unto thee have I cried, O Lord: I have said, Thou art my hope” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.7
7. “Give heed unto my prayer, for much have I been humbled” (
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St Jerome † AD 420 The Letters of St. Jerome 51.4
… Such foolish and insane notions he generally confirms by distorting the sense of the Scriptures and making them mean what they do not mean at all. He quotes this passage from the Psalms: “Before thou didst humble me by reason of my wickedness, I went wrong;” and this, “Return unto thy rest, O my soul;” this also, “Bring my soul out of prison;”
St Jerome † AD 420 The Letters of St. Jerome 130.16
… This according to them is the prophet’s reason for saying: “Before I was afflicted I went astray,” and again, “Bring my soul out of prison.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 7
… and that before man was made in Paradise they dwelt amongst rational creatures in the heavens. Wherefore, afterwards to console itself, the soul says in the Psalms, “Before I was humbled, I went wrong”; and “Return, my soul, to thy rest”; and
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… by imagining that the term “spirits” could not be applied to designate souls which were at that time still in the bodies of men, and which, being shut up in the darkness of ignorance, were, so to speak, “in prison,”—a prison such as that from which the Psalmist sought deliverance in the prayer, “Bring my soul out of prison, that I may praise Thy name;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.8
8. “Bring forth my soul out of prison, that it may confess to Thy Name” (
141:7
… faithful one "cries out from the depths" to God to be delivered (Ps. 129:1; Ecclus. 51:9). The f. personified like death (Job 28:22; Is. 5:14; Ecclus. 14:12-19), is poetically depicted as an insatiable monster with enormous jaws (Is. 5:14; Hab. 2:5; Ps. 141:7; Prov. 1:12; 27:20; 30:16), with a vast belly (Ios. 2:3; Ecclus. 51:5). The fruit of the power of the f.-death is destruction (Os. 13:14 = I Cor. 15:54): v. ABADDON. …
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.