Domine, exaudi. The psalmist in tribulation calleth upon God for his delivery. The seventh penitential psalm.
King Dauid (or anie other) in spiritual or temporal tribulation, not trusting in his owne iustice, layeth open his calamitie, 5. considering Gods benignitie, 6. prayeth to be spedely deliuered; 11. and confidently assureth himselfe therof.
1A psalm of David, when his son Absalom pursued him. [2 Kings 17.] Hear, O Lord, my prayer: give ear to my supplication in thy truth: hear me in thy justice.Salmo di Davidde quando lo perseguitava Assalonne suo figlio. Signore, esaudisci la mia orazione, porgi le orecchie alle mie suppliche secondo la tua verità, esaudiscimi secondo la tua giustizia.A Psalme of Dauid, when Absalom his sonne persecuted him. LORD heare my prayer: with thine eares receiue my petition in thy truth: heare me in thy iustice.Psalmus David, quando persequebatur eum Absalom filius ejus. Domine, exaudi orationem meam; / auribus percipe obsecrationem meam in veritate tua; / exaudi me in tua justitia. 2And enter not into judgment with thy servant: for in thy sight no man living shall be justified.E non entrare in giudizio col tuo servo: dappoiché nissun vivente sarà riconosciuto per giusto al tuo cospetto.And enter not into iudgement with thy seruant: because no man liuing shal be iustified in thy sight.Et non intres in judicium cum servo tuo, / quia non justificabitur in conspectu tuo omnis vivens. 3For the enemy hath persecuted my soul: he hath brought down my life to the earth. He hath made me to dwell in darkness as those that have been dead of old:Perché il nimico ha perseguitato l'anima mia: ha umiliata la mia vita fino alla terra. Mi ha confinato in luoghi tenebrosi, come i morti di gran tempo;Because the enemie hath persecuted my soule: he hath humbled my life in the earth. He hath set me in obscure places as the dead of the world:Quia persecutus est inimicus animam meam; / humiliavit in terra vitam meam; / collocavit me in obscuris, sicut mortuos sæculi. 4And my spirit is in anguish within me: my heart within me is troubled.ed è in volto nell'affanno il mio spirito: il mio cuore si è conturbato dentro di me.and my spirit is in anguish vpon me, within me my hart is trubled.Et anxiatus est super me spiritus meus; / in me turbatum est cor meum. 5I remembered the days of old, I meditated on all thy works: I meditated upon the works of thy hands.Mi son ricordato de' giorni antichi: ho meditate tutte le opere tue: meditava le cose fatte dalle tue mani.I was mindful of old dayes, I haue meditated in al thy workes: in the factes of thy handes did I meditate.Memor fui dierum antiquorum; / meditatus sum in omnibus operibus tuis: / in factis manuum tuarum meditabar. 6I stretched forth my hands to thee: my soul is as earth without water unto thee.A te io stesi le mani mie: l'anima mia è a te come una terrà priva di acqua:I haue stretched forth my handes to thee: my soule is as earth without water vnto thee.Expandi manus meas ad te; / anima mea sicut terra sine aqua tibi.
7Hear me speedily, O Lord: my spirit hath fainted away. Turn not away thy face from me, lest I be like unto them that go down into the pit.Esaudiscimi prontamente, o Signore: è venuto meno il mio spirito. Non rivolger la tua faccia da me: perché sarei simile a que', che scendono nella fossa.Heare me quickly ô Lord: my spirite hath faynted. Turne not away thy face from me: and I shal be like to them that descend into the lake.Velociter exaudi me, Domine; / defecit spiritus meus. / Non avertas faciem tuam a me, / et similis ero descendentibus in lacum. 8Cause me to hear thy mercy in the morning; for in thee have I hoped. Make the way known to me, wherein I should walk: for I have lifted up my soul to thee.Fa ch'io senta al mattino la tua misericordia, perché in te ho sperato. Fammi conoscer la via, che ho da battere, perché a te ho elevata l'anima mia.Make me heare thy mercie in the morning: because I haue hoped in thee. Make the way knowen to me, wherein I may walke: because I haue lifted vp my soule to thee.Auditam fac mihi mane misericordiam tuam, / quia in te speravi. / Notam fac mihi viam in qua ambulem, / quia ad te levavi animam meam. 9Deliver me from my enemies, O Lord, to thee have I fled:Liberami, o Signore, da' miei nemici: a te son ricorso:Deliuer me from mine enemies ô Lord, to thee I haue fled:Eripe me de inimicis meis, Domine: / ad te confugi. 10Teach me to do thy will, for thou art my God. Thy good spirit shall lead me into the right land:insegnami a far la tua volontà, perché mio Dio se' tu. Il tuo spirito buono mi condurrà per diritto cammino:teach me to doe thy wil, because thou art my God. Thy good spirite wil conduct me into the right way:Doce me facere voluntatem tuam, / quia Deus meus es tu. / Spiritus tuus bonus deducet me in terram rectam. 11for thy name’s sake, O Lord, thou wilt quicken me in thy justice. Thou wilt bring my soul out of trouble:pel nome tuo, o Signore, mi darai vita secondo la tua equità. Trarrai dalla tribolazione l'anima mia,for thy name sake ô Lord thou wilt quicken me, in thine equitie. Thou wilt bring forth my soule our of tribulation:Propter nomen tuum, Domine, vivificabis me: / in æquitate tua, educes de tribulatione animam meam, 12And in thy mercy thou wilt destroy my enemies. And thou wilt cut off all them that afflict my soul: for I am thy servant.e per tua misericordia manderai dispersi i miei nemici. E dispergerai tutti coloro, che affliggono l'anima mia, perché tuo servo son io.and in thy mercie thou wilt destroy mine enemies. And thou wilt destroy al, that afflict my soule: because I am thy seruant.et in misericordia tua disperdes inimicos meos, / et perdes omnes qui tribulant animam meam, / quoniam ego servus tuus sum.
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Haydock
Absalom is not specified in Roman Septuagint, etc., (Calmet) though it be in other copies. (Haydock)
St. Hilary
The latter part of the title has been added by the Greeks. (St. Hilary)
Berthier
If David composed the psalm, on occasion of his son's revolt, he considered it as a punishment of his former transgression. The Fathers explain it of Jesus Christ, who suffered for our sins. (Berthier)
Calmet
It might also relate to the captives, (Ferrand) or to the same event as the preceding psalm, (Bossuet) though there is no reason for abandoning the title. (Calmet)
St. Chrysostom
Justice. Or mercy. (St. Chrysostom)
Absalom had no just cause of complaint, (Haydock) and God had promised to protect David on the throne.
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Worthington
Justified. Compared with thee, (Calmet) and without mercy. God is bound by his promise to hear the penitent. (Worthington)
Berthier
David and St. Paul had been assured of the remission of their sins, yet never ceased to beg for pardon. (Berthier)
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Calmet
Of old. Literally, "of an age," (Haydock) who are quite forgotten, Lamentations 3:6. (Calmet)
Worthington
The devil had violently tempted me, by means of temporal and spiritual calamities. (Worthington)
Haydock
The greatest darkness is that of the heart, Ephesians 4:17. (Haydock)
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Calmet
Troubled. David knew not what course to take, 1 Kings 15:25, 31. Our Saviour was in the greatest agony. (Calmet)
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Worthington
Of old. What God had done formerly for me and others. (Worthington)
Berthier
The sacred records of 3,000 years tended to raise the hopes of David. (Berthier)
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Calmet
Water. We can add nothing to this idea. (Calmet)
Worthington
Man can do no good without God's grace, which David implores with his hands stretched out, both to mortify himself, and to denote fervour. (Worthington)
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Calmet
Pit. Or "lake," meaning (Haydock) the grave. (Calmet)
If man be left to himself, he will presently yield to sin, from which he will not be delivered without God's grace.
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Morning. At the first assault of temptation, (Worthington) or speedily. David might address this prayer to God during the night, after he left Jerusalem. He was only relieved the next day, when his troops had crossed the Jordan, 2 Kings 17:12.
Calmet
To thee. With the most ardent desire, Jeremias 22:27. This might suit the captives, ver. 5, 11. (Calmet)
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But the Septuagint seem to have read better, esithi. "I have hoped." (Chaldean)
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Spirit. I look for a favourable wind, like one at sea, in danger of suffering shipwreck, and I apply to God, to the Holy Ghost the Comforter.
Haydock
Right. Even (Calmet) and not like this country, full of precipices. In Judea the right worship was observed. (Haydock)
Berthier
The penitent may rest assured, that God will free him from all perils, (Worthington) and bring him (Hebrew) "into the land of rectitude," which is heaven. The Holy Ghost is here represented as a distinct person. (Berthier)
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Calmet
Mercy. Towards me. Justice required that the rebels should be punished, as they were, even contrary to David's intention, 1 Kings 18:5. (Calmet)
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Concordance 2. Reg •7
God hauing so promised is bond by his truth,
and his iustice, to heare penitents praying for remission of sinnes.
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Deale not vvith me in rigour of iustice,
for no mortal man is able of himselfe to be iustified, abstracting from Gods mercie.
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sought my life,
and brought it into great danger. Spiritually, the diuel as a ro•ing lion stil seeking vvhom he may deuour, hath tempted me vehemently.
I am pressed with great calamities, temporal or spiritual.
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In this case I consider, how God hath hertofore shewed his goodnes towards me, and others.
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Stretching forth handes a ceremonie in prayer, wherby the supplicant is made more attentiue, and also indureth some paine for part of satisfaction.
mans mind vvithout Gods illumination is drie and. barren.
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In great tentations Gods grace and helpe is more presently nedeful to preuent our weaknes, lest vve yeld consent.
If God leaue man vvithout special and continual grace, he vvil fal,
into sunne, as into a deepe lake, from vvhence vvithout helpe he can not rise vp againe.
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In the first assault of tentation.
Seing by thy grace I haue begunne to pray vnto thee.
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The penitent thus humbling himselfe and praying may assuredly trust that God doth remitte his sinnes by the holie Sacraments, and iustifieth him, protecteth him, and wil bring him out of al dangers of spiritual or temporal enemies.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.2
2. Let then our Lord speak; let Christ with us, whole Christ, speak. “Lord, hear my prayer, receive with Thine ears my entreaty” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xliv. 22 .) “All these things have come upon us, and yet have we not forgotten Thee.” ( ib. 17 .) And if thy well-doings make thee high, thou wilt hear him say, “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified” (
St Jerome † AD 420 The Letters of St. Jerome 133.2
… “Behold, I was shapen in iniquity and in sin did my mother conceive me;” and in another psalm, “in thy sight shall no man living be justified.”
St Jerome † AD 420 Against the Pelagians 1.12
… Solomon says, “There is not a righteous man upon earth that doeth good and sinneth not”; and likewise in the book of Kings: “There is no man that sinneth not.” So, also, the blessed David says: “Who can understand his errors? Cleanse Thou me from hidden faults, and keep back Thy servant from presumptuous sins.” And again:
St Jerome † AD 420 Against the Pelagians 1.15
… The first is that perfection, and incomparable truth, and perfect righteousness and fear, which is the beginning of wisdom, and which we must measure by the excellence of God; the second, which is within the range not only of men, but of every creature, and is not inconsistent with our frailty, as we read in the Psalms:
St Jerome † AD 420 Against the Pelagians 3.6
… For “the ransom of a man’s life is his riches.” You join the devil in boasting, “I will ascend above the stars, I will place my throne in heaven, and I will be like the Most High.” David says, “My loins are filled with illusions”; and “My wounds stink and are corrupt because of my foolishness”; and
St Augustine of Hippo † AD 430 The Confessions 9.13
… do Thou also forgive her debts, whatever she contracted during so many years since the water of salvation. Forgive her, O Lord, forgive her, I beseech Thee; “enter not into judgment” with her.
St Augustine of Hippo † AD 430 Letters of St. Augustin 167.13
… so that whatever light he has proceeds from the light to which he is advancing, and whatever darkness still remains in him proceeds from the darkness out of which he is emerging. Therefore it is true that in the sight of God “shall no man living be justified,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 167.15
… so long, however, as it admits of being increased there can be no doubt that, in so far as it is less than it ought to be, the shortcoming proceeds from vice. Because of this vice there is “not a just man upon earth that doeth good and sinneth not;” because of this vice, “in God’s sight shall no man living be justified.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 167.20
… Hence the Psalmist says: “I will sing of mercy and of judgment unto Thee, O Lord.” For if any man, thinking himself too righteous to require mercy, presumes, as if he had no reason for anxiety, to wait for judgment without mercy, he provokes that most righteous indignation through fear of which the Psalmist said: “Enter not into judgment with Thy servant.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… whether because after this life, in which we are absent from the Lord, and where the corruptible body presseth down the soul, we shall see “face to face,” as the apostle says—(for it is said in the Psalms, of this life, “Verily every man living is altogether vanity;” and again, “For in Thy sight shall no man living be justified;”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… And its resurrection is delayed until the end; when also our justification itself shall be perfected ineffably. For then we shall be like Him, for we shall see Him as He is. But now, so long as the corruptible body presseth down the soul, and human life upon earth is all temptation, in His sight shall no man living be justified,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.12
… But “merciful be Thou to our sins, for Thy Name’s sake.” Thus then Thou dost deliver us, that is, dost rescue us from evil things, while Thou dost both aid us to do justice, and art merciful to our sins, without which in this life we are not. For “in Thy sight shall no man living be justified.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.3
3. “And enter not into judgment with Thy servant” (
John Cassian † AD 435 The Conferences of John Cassian 9.29
… “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified.”
John Cassian † AD 435 The Conferences of John Cassian 23.17
… “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified;” and this: “Who will boast that he hath a chaste heart? or who will have confidence that he is pure from sin?” and again: “There is not a righteous man upon earth that doeth good and sinneth not;” and this also: “Who knoweth his faults?”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.4
4. “For the enemy hath persecuted my soul: he hath humbled my life on the earth” (
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St Gregory of Nyssa † AD 395 Letters 18
… The time was long; drowsiness came on, and languor, intensified by the fatigue of the journey and the excessive heat of the day; and all these things, with people staring at me, and pointing me out to others, were so very distressing that in me the words of the prophet were realized: “My spirit within me was desolate
St Jerome † AD 420 Against the Pelagians 3.6
… For “the ransom of a man’s life is his riches.” You join the devil in boasting, “I will ascend above the stars, I will place my throne in heaven, and I will be like the Most High.” David says, “My loins are filled with illusions”; and “My wounds stink and are corrupt because of my foolishness”; and “Enter not into judgment with Thy servant”; and
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.5
5. “And My Spirit within me,” saith He, “suffered weariness” (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… who Himself says, ‘My hand hath made all these things ;’ and David says in the Psalm, ‘And Thou, Lord, in the beginning hast laid the foundations of the earth, and the heavens are the work of Thy hands ;’ and again, in the hundred and forty-second Psalm, ‘I do remember the time past, I muse upon all Thy works, yea I exercise myself in the works of Thy hands
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.6
6. But we too were there. He goes to the members. “I have called to mind the days of old” (
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Tertullian † AD 220 On Prayer 14
Albeit Israel washed daily all his limbs over, yet is he never clean. His hands , at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers’ crimes, they do not dare even to raise them unto the Lord,
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… and the desolate places of Jordan shall blossom and shall rejoice ”? For it is clear that it is not to places without soul or sense that he proclaims the good tidings of joy: but he speaks, by the figure of the desert, of the soul that is parched and unadorned, even as David also, when he says, “My soul is unto Thee as a thirsty land
St Augustine of Hippo † AD 430 The Confessions 13.17
… For they have all the same end, that of temporal and earthly happiness, on account of which they do all things, although they may fluctuate with an innumerable variety of cares. Who, O Lord, unless Thou, saidst, Let the waters be gathered together into one place, and let the dry land appear, which “thirsteth after Thee”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.4
… ‘My strength will I keep to Thee.’ That Thou mightest show me this, ‘Thou turnedst away Thy Face from me, and I was troubled.’ ‘Troubled,’ because dried up; dried up, because exalted. Say then thou dry and parched one, that thou mayest be filled again; ‘My soul is as earth without water unto Thee.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.9
… truly into dry land the sea hath been turned, now there thirsteth for sweet water the world that with salt water was filled. Who hath done this? He “that hath turned the sea into dry land.” Now the soul of all the Gentiles saith what? “My soul is as it were land without water to Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.7
7. “I stretched forth,” saith he, “my hands to Thee: my soul is as a land without water to Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 148.8
… What sort of providence,” they say, “is this? Getulia is thirsty, and it rains into the sea.” They think that they handle the matter cleverly. One should say to them, “Getulia does at all events thirst, thou dost not even thirst.” For good were it for thee to say to God, “My soul hath thirsted for Thee.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.41
… they boast, they attribute things to themselves, they justify themselves. Hide, therefore, Thy face, that they may be troubled: take away their breath, and let them fail; let them cry unto Thee, “Hear me, O Lord, and that soon, for my spirit waxeth faint: hide not Thy face from me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.8
… If then Thou didst for this cause delay, now give; for “my spirit hath failed.” Let Thy Spirit fill me. This is the reason why Thou shouldest speedily hear me. I am now become “poor in spirit,” make Thou me “blessed in the kingdom of heaven.” For he in whom his own spirit liveth, is proud, is puffed up with his own spirit against God.…
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… for even though we might not worship lust, yet our soul would be defiled. If there be beam or mote, let us purge it away, that we may be able to see those of others also. Let us be enlightened in our ears; let us be enlightened in our tongue, that we may hearken what the Lord God will speak, and that He may cause
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.10
10. “Make me to hear in the morning Thy mercy, for in Thee have I hoped” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.11
11. “Deliver me from mine enemies, O Lord, for unto Thee have I fled for refuge” (
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St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… “Leading us to that which is expedient for us.” This the Father and the Son likewise do: for “He leadeth Joseph like a sheep ,” and, “led His people like sheep ,” and, “the good Spirit leadeth us in a land of righteousness
St Gregory of Nyssa † AD 395 On the Faith 1
… But the Church believes, as concerning the Son, so equally concerning the Holy Spirit, that He is uncreated, and that the whole creation becomes good by participation in the good which is above it, while the Holy Spirit needs not any to make Him good (seeing that He is good by virtue of His nature, as the Scripture testifies)
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
72. But why do we put them off? And if they ask for statements since they do not deny facts, let them hear that the Holy Spirit is good, for David said: “Let Thy good Spirit lead me forth in the right way.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.14
98. But we cannot deny it, since the Lord said of Him: “I have yet many things to say unto you, but ye cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you into all truth.” And David says of Him: “Thy good Spirit shall lead me into the right way.”
St Augustine of Hippo † AD 430 The Confessions 12.32
43. Finally, O Lord, who art God, and not flesh and blood, if man doth see anything less, can anything lie hid from “Thy good Spirit,” who shall “lead me into the land of uprightness,”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… Wherefore though holy men be our helpers, or even holy angels assist us, no one learns aright the things that pertain to life with God, until God makes him ready to learn from Himself, that God who is thus addressed in the psalm: “Teach me to do Thy will; for Thou art my God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.17
134. “Show the light of Thy countenance on Thy servant, and teach me thy statutes” ( ver. 135 ): that is, manifest Thy presence, by succouring and aiding me. “And teach me Thy righteousnesses.” Teach me to work them: as it is more plainly expressed elsewhere, “Teach me to do Thy will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.12
12. “Teach me to do Thy will, for Thou art my God” (
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St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.31
… Their garners are full, affording all manner of store; their sheep are fruitful, bringing forth plenteously in their streets; their oxen are strong: there is no breaking down of their fence, no opening of a passage out, no complaining in their streets. Men deemed happy the people that is in such a case; rather blessed is the people whose God is the Lord."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.13
13. Listen, then, with all your power, to the commendation of Grace, whereby ye are saved without price. “For Thy Name’s sake, O Lord, Thou shalt quicken me in Thy righteousness” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.13
… Thou hast pruned off from me mine own merits; Thou hast grafted in Thine own gifts. “Thou shalt bring forth my soul out of tribulation.” “And in thy mercy shalt bring mine enemies to destruction: and thou shalt destroy all them that afflict my soul; for I am Thy servant” (
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de; | anima mea sicut terra sine aqua tibi. ! uas iun ego servus tuus sum. | | . EX Deum, non ut severum Iudicem, sed ut fidelem et largientem iusttiam invocans exponit David periculum suum et angorem animi et memor pristinorum beneficiorum Dei ad eum preces fundit (v. 1-6). - Instanter implorat Dei misericordiam, ut liberetur, et ut viam rectam et Deo placitam | doceatur SUUM propter Dei nominis gloriam Ev. -12). In magna tribulatione constitutus ad impetrandam exaudi- | | tionem v. 1 psaltes provocat ad veritatem seu fidehtatem Dei et eius iustitiam, fuatenns praestans quod promisit, iustum se exhibet, quare 1 2 ipsum, quod oca datur, etiam vocatur iustitia; Sym ἐν τὴ πίστει T | 660, in fide tua, Aq ἐν 5 βεβαιότητί σου, Deus enim ES est et con- M 7 stans ימו 6 suis. Psaltes rogat v. 2 non intres, ne con- | tendas,. neve disceptes mecum, noli mecum expostulare ; cur noht | vocari in ius, explicat : quia nemo coram Deo est iustus, purus, sine . peccato, > nedum ego qui multis nominibus reus sum » (Ag. Gen Cord.); cf. Iob 4, 17; 9, 32; 14, 3; 15, 14. Talem autem ו - . Deo proponit, quia in ו et angustia animi versatur v. 3 inimicus me persequitur; me infestat, opprimit; confregit in terram . |. vitam meam; vitam psaltae igitur quasi pedibus conculcavit hostis ; — collocavit me in tenebris; conditio psalmistae per se talis videri s. : poterat, ex qua nulla nova vita enasci posset, nisi Deus singulari. providentia interveniret. Ad mala externa accedit perturbatio et angustia animi v. 4; de verbo hebr vide 141,4 et 76,4. | In tristi statu deor pristina. beneficia et 8 illa ,quae Deus olim sibi toties tam liberaliter patravit v. 5 memor sum dierum antiquorum, meditor, explica ita tempore praesenti; et huius recordationis fructus est : oratio et ardens desiderium Dei et bonorum Dei v. (6 ezpando ad te manus meas, gestus est instanter orantis ; et sicut arida. - terra ardenter sitit aquam, ita anima est coram te, £ibi, p ardenti cupiditate sitiens, beneficia et. salutem summis votis expetens ; cf. 76, 6. 12.13 ; 41, 2.3; 602, 2.3, Valde urgetur petitio; periculum est in mora ; Ideo petit : non avertas, ne abscondas faciem tuam a me (hebr, Hier), ne favorem tuum mihi EA nam 00 0 WEST similis ero mortuis; si absconderes faciem tuam, perirem; cf. 21,1; 26,9. Quare post COT miseriae auroram diei felicitatis mihi Ms ν. ὃ fae me audire mane misericordiam, gratiam tuam; mane vide ad 45, 6 Et quia psaltes fortasse non sine Abus sua culpa in miseriam ncidit, nunc aptissime pergit orare : notam fac mihi viam, cf. doce me iustificationes tuas, legem tuam; nam ad te levo animam meam oratione et desiderio. Sed ut libere possit legem Dei observare, ambulare in via Domini, impedimentum ex oppressione ac dominatione inimicorum removeatur oportet; quare
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v. 8 notam fae mihi viam, 06 syr quoque habet : spiritus tuus suavis ducat me in via. tua vitae ; cf. 50,13 spiri- | tum sanctum tuum ne auferas a me. Uti Deus dicit : propter me, propter me faciam (Is. 48, 11), ita psalmista hie Deum precatur
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v. 9 eripe me de inimicis, ad te confugio; Hier a te protectus sum כסותי) pual ? alii emendant hebr נסתי | confugi, on exspecto). Pro felici vita conditio necessaria est fidele | obsequium Deo exhibitum:
142:10
v. 10 doce me facere voluntatem tuam ; nam tu es Deus meus, dominus meus cuius voluntatem et scire et facere me oportet; tu es largitor auxilii, quo possim facere. Ad hoc imploratur Deus, ut mittat spiritum suum bonum : spiritus tuus bonus deducet me in terram rectam, LXX ἐν τῇ εὐθείᾳ 1n. recta via, et 1ta emenda quoque hebr ; psalterium rom. et. moz. deducet me in viam rectam, quae lectio UM ad
142:11
v. 11 propter nomen tuum, propter te et gloriosam tuam manifestationem, vivificabis me, vide 137, 7, ex miseria et. quasi. morte (cf. Ez. 37) mihi novam vitam in tua hereditate concedes ; in aequitate tua, hebr in iustitia tua, secundum promissa quae Deus iustus implebit, vide ad v. 1, educes de tribulatione animam meam vide ad. v. 3.4;
142:12
v. 12 et in misericordia tua, in gratia tua et. benevolentia quam habes in me, disperdes inimicos de v ate \ ner S dioe qat : d aw ^^ MN ἀπὸ | 2 3 0 NUR ה APTE effectus : ut sint filii nostri sicut novellae ו 0 0 bitur prosperitas quam David pro populo AAT et ERA. aces B tione concessa. 1 En. Psalmus hic usque ad v. 12 fere ex variis particulis aliorum psalmorum Ins 17.8.32.103 contextus est. Notat T'heod. in nonnullis exemplaribus addi ky, inscriptioni contra, Goliath; neque tamen 16 haberi in hebr, neque apud 0 alios interpretes neque apud LXX 1n hexaplis. | BEL. Agi de aliqua victoria reportata statim primis verbis ex ps. 17, 4T. 35 assumptis indicatur v. 1 benedictus, laudatus, celebratus sit ; idque | explicatur titulis v. 2, ex 17,3, misericordia mea, munitio mea, arx — τῷ mea, 11202826 me mihi (2 Sam. 22,2 hebr), scutum meum (hebr, Hier), in ipso speravi, qui subdit populum meum sub me, sed legendum erit cum Hier syr targum : populos, uti habetur 17,48; refertur ad gentes infestas. Magna cum admiratione effert curam ac providentiam Dei actionem gratiarum de beneficiis acceptis, v. 2 quid est homo, ut eum. — cognoscas, eum respicias, eius habeas rationem et curam ? v. 4 homo halitui similis est, dies eius sicut umbra transiens, vide 8,5 et 38, 6.7. | Hac humih agniüone infirmitatis et impotentiae simul apte introdui E citur ulterior petitio, ut Deus impetus hostiles coerceat et repetito — opem praestet. Quare quod olim in cantico Deus benigne fecisse laudatur 17, 10, 14 iam denuo concedat v. 5 inclina coelos, descende; in auxilium nostrum festina; ostende tuam terribilem potentiam ; (ange. montes, vide 103, 32; v. 6 ut olim, 17, 15, fulgura; hostes in fugam converte, et terrore conturba eos; v. 1 emitte manum tuam, 17, 11: eripe me ex miseris multis, e potestate et impetu alienorum; v. 8 quo- fera mendacii (hebr, Hier), Es et. P CERES iurant. Pro exauditione spondet v.9 canticum novum, in psalterio decem chordarum, vide da. M 2.39; et prisea commemorantur beneficia v. 10, redemisti David, vide 17,51; de gladio maligno, de pernicie mala quae eiin persecutione Saul, etin bellis cum Philisthiim etc. imminebat. Commode iunges: de — mahgno gladio eripe me et erue me dc manu filiorum alienorum, ὦ repetitur petitio v. 7.8. 7 Psalmo hoc alphabetico (nun quod in hebr excidit suppletur ex 1A . misericors, et effertur gloria regni eius (v. 1-12). Hoc regnum Deus gerit in suos fidehtate et liberalitate providens omnibus, eorum preces exaudiens eosque custodiens, peccatores autem disperdens ; quare omnes eum celebrent (v. 13-21). — Varia ex 81118 psalmis recoluntur. Inscriptio laudatio bene declarat psalmi argumentum. Incipit. v. 1. uti 29,2 ; hic vocatur Deus rez, alias rex meus 5,2 ; 43,5 ; 46,7 ; 07, 25 ; nam in hoec psalmo describitur unicus rex cuius regnum universale, aeternum, rex omnis terrae 46,3..8 ; 94,3. Coetus populi Dei non moritur ; unde in saeculum laudes Dei persolvuntur ; vide 83,5. Ad v.9 vide 41,2 : et magnitudinis eius non est investigatio, vel, ut Hier vertit, magnificentiae. eius non est inventio ; Deus est inexplo-- rationem, Hier)laudat opera tua, sicut 18,3 ; et fortia opera tua annuntiant;
142:9
… individual psalms (e.g., 16, 27, 30, 38, 60) imploring the immediate help of the Lord, refuge and deliverer (καταφυγή and βύστης) of the faithful who have recourse to him to escape from impending danger (Ps. 17, 3; 60, 5; 70, 4; 90, 1 ff.; 114, 2-5; 142, 9 = καταφεύγομεν and βύσαι ἡμᾶς [ἐκ κινδύνου] of the S. t. p.). Significant in this regard is the comparison with the most ancient
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.