Exaudiat te Dominus. A prayer for the king.
Faithful people ioyne their prayer, for their Prince or Prelate, 4. with sacrifice offered for his preseruation, and prosperous successe.
1Unto the end. A psalm for David.Salmo di David.Vnto the end, the Psalme of Dauid.In finem. Psalmus David. 2May the Lord hear thee in the day of tribulation: may the name of the God of Jacob protect thee.Ti esaudisca il Signore nel giorno di tribolazione, e sia tua difesa il nome del Dio di Giacobbe.OVR Lord heare thee in the day of tribulation: the name of the God of Iacob protect thee.Exaudiat te Dominus in die tribulationis; / protegat te nomen Dei Jacob. 3May he send thee help from the sanctuary: and defend thee out of Sion.Egli spedisca a te aiuto dal luogo santo, e da Sionne ti porga sostegno.Send he ayde to thee from the holie place: and from Sion defend he thee.Mittat tibi auxilium de sancto, / et de Sion tueatur te. 4May he be mindful of all thy sacrifices: and may thy whole burntoffering be made fat.Siangli graditi tutti i tuoi sagrifizj, e sia accettevole il tuo olocausto.Be he mindeful of al thy sacrifice: and be thy holocaust made fatte.Memor sit omnis sacrificii tui, / et holocaustum tuum pingue fiat. 5May he give thee according to thy own heart; and confirm all thy counsels.Dia a te quello, che brama il cuor tuo, e adempia tutti i tuoi disegni.Geue he vnto thee according to thy hart: and confirme he al thy counsel.Tribuat tibi secundum cor tuum, / et omne consilium tuum confirmet. 6We will rejoice in thy salvation; and in the name of our God we shall be exalted.Noi sarem lieti della salute, che tu ci darai, e trionferemo nel nome del nostro Dio.We shal reioyce in thy saluation: and in the name of our God we shal be magnified.Lætabimur in salutari tuo; / et in nomine Dei nostri magnificabimur. 7The Lord fulfil all thy petitions: now have I known that the Lord hath saved his anointed. He will hear him from his holy heaven: the salvation of his right hand is in powers.Adempia il Signore tutte le tue richieste: adesso ho conosciuto, come il Signore ha salvato il suo Cristo. Ei lo esaudirà dal cielo, dal suo santuario: nella potente mano di lui sta la salute.Our Lord accomplish al thy petitions: now haue I knowen that our Lord hath saued his CHRIST. He shal heare him from his holie heauen: the faluation of his righthand is, in powers.Impleat Dominus omnes petitiones tuas; / nunc cognovi quoniam salvum fecit Dominus christum suum. / Exaudiet illum de cælo sancto suo, / in potentatibus salus dexteræ ejus. 8Some trust in chariots, and some in horses: but we will call upon the name of the Lord, our God.Quelli parlano di cocchi, e questi di cavalli: ma noi il nome del Signore Dio nostro invochiamo.These in chariotes, and these in horses: but we wil inuocate in the name of the Lord our God.Hi in curribus, et hi in equis; / nos autem in nomine Domini Dei nostri invocabimus.
9They are bound, and have fallen: but we are risen, and are set upright. O Lord, save the king: and hear us in the day that we shall call upon thee.Ei furono presi al laccio, e dieder per terra, ma noi ci rialzammo, e fummo ripieni di vigore.They are bound, and haue fallen: but we haue risen and are set vpright.Ipsi obligati sunt, et ceciderunt; / nos autem surreximus, et erecti sumus. 10Signore, salva il re, ed esaudisci la nostra orazione nel di, in cui ti invochiamo.Lord saue the king, and heare vs in the day, that we shal inuocate thee.Domine, salvum fac regem, / et exaudi nos in die qua invocaverimus te.
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Berthier
David. This psalm was to be sung when he or his successors went to battle. In a higher sense, it may allude to the victories of Christ, and of his Church. (Berthier)
Worthington
Christian must offer up this prayer for their governors. (Worthington)
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Worthington
Hear thee, the Ruler; or Jesus Christ praying for his people. (Worthington)
Calmet
Tribulation. War is always such. The victors themselves suffer, and many souls perish. (Calmet)
Calmet
Name. The Messias, as the Jews often explain the expression, (Hooke, Prin.) or God himself, as others have it. Nomen ejus ipse. (Calmet)
Haydock
The blessed Trinity is all one God. The name of the Lord is a strong tower, etc., Proverbs 18:10. It was made known to Moses, to give him confidence, Exodus 3:13. (Haydock)
Berthier
Great was the honour conferred on the patriarchs, that God should be styled the God of Abraham, etc.! But ours is not less, since we are authorized to call Him Our Father. [Matthew 6:9.] (Berthier)
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Calmet
Sion, where God was supposed to reside, in the tabernacle; though he was also in heaven, ver. 7. (Calmet)
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Worthington
Sacrifices. Hebrew mincha, a sacrifice of flour, or unbloody; a figure of the Mass. (Worthington)
Minchothec, "thy presents" (Mont.; Haydock) of fruits, etc.
Haydock
Fat. Hebrew also, "ashes," by miraculous fire, (Berthier) to testify God's acceptance; as at the sacrifices of Abel, (Haydock) Elias, etc., Leviticus 9:24., and 3 Kings 18:31., and 1 Paralipomenon 21:26. God forbade lean victims to be offered, as they might shew a want of respect; (Malachias 1:8.) though he always regarded the heart (Calmet) and faith of the offerer more than the victim, Hebrews 11:4. (Haydock)
Calmet
Sacrifices were offered before every important enterprize, 1 Kings 13:12. (Calmet)
Menochius
Fat here intimates what would be acceptable. (Worthington) (Daniel 3:40.) (Menochius)
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Calmet
Counsels. We must suppose that those of a pious prince are right. (Calmet)
Haydock
This condition is always understood. (Haydock)
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Calmet
Salvation. Jesus Christ, who gives us the victory over all our spiritual enemies, (Calmet) or in thy prosperity; (Worthington) which we shall attribute to God. The first words may also be addressed to Him. We shall rejoice if thou grant us the victory, and we will return thanks. Hebrew, "we shall praise, or be praised, for thy salvation; and in thy name we shall lift up the standard." (Calmet)
Berthier
But there is no proof that nodgol, (Haydock) which occurs no where else, has this signification. It is probable that the Septuagint read nogdol; and Houbigant adopts their version. St. Jerome has, "we shall dance." All the versions denote joy. (Berthier)
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Berthier
Hath saved. The prophets speak of future events as past. (Berthier)
The people were convinced of God's protection, (Calmet) and anticipated what they would say at their triumphant return.
Worthington
Anointed (Christus) the king, (Calmet) priest, (Worthington) or our Saviour, at his resurrection, (St. Athanasius) after he had subdued his enemies. (Worthington)
Challoner
Powers. That is, in strength. His right hand is strong and mighty to save them that trust in him. (Challoner)
Worthington
The plural is often used to denote something most excellent, (Haydock) great strength, or heavenly forces. (Worthington)
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Haydock
Call upon. Septuagint Roman, Syriac, etc., read, "we shall be exalted," megalunthesometha, (Calmet) as [in] ver. 6. Some call upon or trust in chariots, etc. (Haydock)
Berthier
Hebrew, "remember," which often implies to confide, (Calmet) and such we call upon as we hope will be able and willing (Haydock) to protect us. (Berthier)
Calmet
Let our enemies assemble all their forces and auxiliaries, we shall not fear as long as God is for us. (Calmet)
Haydock
The Jewish kings were forbidden to multiply horses, that they might not be tempted to confide in them. (Haydock)
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Calmet
Bound. Their chariot wheels are entangled, Exodus 14:25. (Calmet)
Worthington
Those who trust in the power of man, fall into captivity. (Worthington)
Berthier
Their feet are ensnared. (Berthier)
Haydock
The king. Hebrew, "Let the king hear us when we call." Protestants, (Haydock) "our king shall hear," etc. Syriac, "Word of the Lord, redeem us; Potent king, hear," etc. But the Septuagint is preferable, and the best critics often deviate from the Jews; (Muis; Calmet) though here the sense is very good, and adopted by St. Jerome. God is styled king in Hebrew. (Haydock)
Berthier
This title is commonly given to the Messias. (Berthier)
Haydock
The Chaldean seems to have had the second person of the blessed Trinity in view, as many of the Jews were acquainted with this mystery, particularly after the propagation of the gospel, when the paraphrase on the psalms was probably composed. (Haydock)
Worthington
When the head is safe, the body is also preserved. (Worthington)
Haydock
We must pray for our superiors, that we also may lead a quiet life, 1 Timothy 2:2. Their welfare is for the public good. (Haydock)
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The salvation of his right hand is in powers.... That is, in strength. His right hand is strong and mighty to save them that trust in him.
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Though such a prayer was very fitly made for Dauid, Ezechias, or other kinges of Iuda, yet it more properly serueth for Christian Kinges and Prelates.
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The king, or other superior praying for him selfe, his subiects pray with him, and for him. It may also be applied to Christ, praying whiles he vvas mortal, or novv praying for his mystical body the Church, but in both these cases, our prayers are only necessary for his seruantes not for him.
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The Hebrevv vvord MINCA signifieth sacrifice of floure, and vnbloudy, so perteyneth to the Eucharist, in forme of bread, and vvine.
be acceptable for him, for vvhom it is offered.
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in the prosperous state of thee our superiour.
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his anointed king, or Priest. Mystically faithful people acknovvlege the victory of Christ our Sauiour ouer death and al enemies.
in great streingth, or heauenlie forces.
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men trusting in humane and worldly powre fal into captiuitie.
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By protection of the head the body is also conserued.
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Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Thou shalt love thy neighbour as thy self?” (Again, your apostle says:) “Rejoicing in hope;” that is, of God. So says the Creator’s Psalmist : “It is better to hope in the Lord, than to hope even in princes.” “Patient in tribulation.” You have (this in) the Psalm: “The Lord hear thee in the day of tribulation.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
13. Therefore it was none other than God Himself that David too besought concerning his deliverance, ‘When I was in trouble, I called upon the Lord, and He heard me; deliver my soul, O Lord, from lying lips and from a deceitful tongue
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.2
2. “The Lord hear Thee in the day of trouble” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.3
3. “Send Thee help from the Holy, and from Sion defend Thee” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.4
4. “Be mindful of all Thy sacrifice” ( ver. 3 ). Make us mindful of all Thy injuries and despiteful treatment, which Thou hast borne for us. “And be Thy whole burnt offering made fat.” And turn the cross, whereon Thou wast wholly offered up to God, into the joy of the resurrection.
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 20.3
3. For I have heard that you have received the ministry of the purpled ones. Oh, happy are you, even sleeping on the ground, to obtain your wishes which you have always desired! You have desired to be sent into prison for His name’s sake, which now has come to pass; as it is written, “The Lord grant thee according to thine own heart;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.5
5. “ Diapsalma. ” The Lord render to Thee according to Thine Heart” (
Pseudo-Irenaeus Pseud-Irenæus 1
… For they assumed no airs of superiority over the fallen, but with those things in which they themselves abounded they aided the needy, displaying towards them the compassion of a mother. And pouring out many tears for them to the Father, they begged life;
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.6
6. “We will exult in Thy salvation” ( ver. 5 ). We will exult in that death will in no wise hurt Thee; for so Thou wilt also show that it cannot hurt us either. “And in the name of the Lord our God will we be magnified.” And the confession of Thy name shall not only not destroy us, but shall even magnify us.
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St John Chrysostom † AD 407 Homilies on 1 Timothy 7
… Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, “For my love they are my adversaries, but I give myself unto prayer” ( Ps. cix. 4 .); and again, “I was at peace with them that hate peace”; and, “I am for peace; but when I speak, they are for war.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.7
7. “The Lord fulfil all Thy petitions.” The Lord fulfil not only the petitions which Thou madest on earth, but those also whereby Thou intercedest for us in heaven. “Now have I known that the Lord hath saved his Christ” (
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Tertullian † AD 220 The Chaplet, or De Corona 13
… there is the branch out of the root of Jesse. Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.42
… This is scarcely the place to show how the word “horse” is often used in passages spoken for our encouragement in sacred learning. I only cite two of these: “A horse is deceitful for safety,” and “Some trust in chariots and some in horses, but we will rejoice in the name of the Lord our God.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.23
… Let us seek to find in the Church the truth of each statement made about the temple. If all Christ’s enemies are made the footstool of His feet, and Death, the last enemy, is destroyed, then there will be the most perfect peace. Christ will be Solomon, which means “Peaceful,” and the prophecy will find its fulfilment in Him, which says,
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 10
… “Greater is He who is in you than he that is in the world.” Also in the cxviith Psalm: “I will not fear what man can do unto me; the Lord is my helper.” And again: “These in chariots, and those in horses; but we will glory in the name of the Lord our God. They themselves are bound, and they have fallen; but we have risen up, and stand upright.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… At another time they filled the house with horses, wild beasts and creeping things, and I sang: “Some in chariots and some in horses, but we will boast in the name of the Lord our God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… or how did He receive that Name for worship, who is always worshipped by His Name? Nay, certainly before He became man, the sacred writers invoke Him, ‘Save me, O God, for Thy Name’s sake ;’and again, ‘Some put their trust in chariots, and some in horses, but we will remember the Name of the Lord our God
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.121
… The old Fathers prayed for the dew of heaven and fatness of the earth and other such things for their children, though perhaps some may understand these things in a higher sense; but we will give you back all in a spiritual sense. The Lord fulfil all thy requests,
St John Chrysostom † AD 407 Homilies on Philippians 14
… “Blessed are the peacemakers, for they shall be called sons of God.” ( Matt. v. 9 .) Such always imitate the Son of God: do thou imitate Him too. Be at peace. The more thy brother warreth against thee, by so much the greater will be thy reward. For hear the prophet who saith, “With the haters of peace I was peaceful.” (
St Jerome † AD 420 The Life of S. Hilarion 6
… Meanwhile all at once in the bright moonlight he saw a chariot with dashing steeds rushing upon him. He called upon Jesus, and suddenly before his eyes, the earth was opened and the whole array was swallowed up. Then he said, “The horse and his rider hath He thrown into the sea.” And,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.8
8. “Some in chariots, and some in horses” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.15
… For the horse seemeth adapted as it were to bear a man aloft, that he may be more uplifted as he goes. And in truth he has a neck which typifieth a sort of pride. Let not men exalt themselves upon their worth, let them not think themselves uplifted by their distinctions; let them beware lest they be thrown by an untamed horse.
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 22.10
… And I wish for their protection for those very persons who grudge them to me. Let them come, then, and see my attendants. I do not deny that I am surrounded by such arms: “Some trust in chariots, and some in horses, but we will boast in the Name of the Lord our God.”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 3
… and proud men, who were carnally minded, and sought to “establish their own righteousness,” were not filled with blessing by the open hand of Christ, but were debarred from such good by the hand compressed and closed; and therefore their feet were tied, and “they fell, while we are risen, and stand upright.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.9
… “But we are risen, and stand upright.” But we, that the Gentile people might enter in, out of the stones raised up as children to Abraham, who followed not after righteousness, have attained to it, and are risen; and not by our own strength, but being justified by faith, we stand upright.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.3
… They who persecuted me and had seized me, thought my feet entangled, “but their feet were entangled, and they fell, but we are risen, and stand upright.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.10
10. “O Lord, save the King:” that He, who in His Passion hath shown us an example of conflict, should also offer up our sacrifices, the Priest raised from the dead, and established in heaven. “And hear us in the day when we shall call on Thee” (
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In praecedentibus Psalmis agebatur de liberatione a persecutione, et gratias egit pro liberatione; hic autem liberatus, vel in spe liberationis existens, petit ad majora promoveri. Dividitur ergo Psalmus iste in duas partes. In prima parte ponitur petitio exaltationis. In secunda proponitur promissio, ibi, domine in virtute et cetera. Circa primum tria facit. Quia primo ponitur petitio. Secundo ponitur spes exauditionis, ibi, nunc cognovi. Tertio ponitur conclusio Psalmi, ibi, domine salvum fac et cetera. Circa primum duo facit. Primo ponitur petitio pro malis. Secundo pro promotione ad bonum, ibi, retribuat tibi. Psalmus iste procedit alio modo quam praemissi. In aliis autem Psalmis inducitur quasi oratio David pro se petentis; hic inducitur quasi oratio aliorum pro ipso: et quamvis secundum litteram ea quae hic dicuntur, aliqualiter referuntur ad David, tamen proprie et vere pertinent ad Christum. Secundum mysterium autem pertinent ad Ecclesiam et virum justum: et qualitercumque intelliguntur, circa istam partem Psalmus duo facit. Primo ponitur exauditio deprecantis. Secundo ponitur ratio exauditionis, ibi, protegat te. Dicit ergo: o David, vel Christe, exaudiat te dominus; Mach. 1: exaudiat orationes vestras et cetera. Exaudiat te dominus. David passus est tribulationes, et Christus in passione similiter: et ideo dicit, in die tribulationis et correptionis: Isa. 37: dies tribulationis, et correptionis, et blasphemiae dies haec. Et in hac exauditus est Christus pro se et pro aliis: Heb. 5: in die carnis suae cum clamore valido et lacrymis offerens exauditus est. Et justus homo dicit, cum tribularer, clamavi et exaudivit me. Est ergo triplex causa quae facit orationem exaudibilem. Prima est divina bonitas. Secunda sanctorum suffragia. Tertia proprium meritum; quia, ut dicitur Jo. 9, Deus peccatores non audit; sed si quis Dei cultor est, hunc exaudit. Ratio exauditionis ponitur, cum dicit, protegat te nomen Dei Jacob. Prima causa, idest propter suum nomen, idest propter suam bonitatem. Protegat te, si referatur ad Christum. Si autem ad alios pertineat, sic ponitur. Deprecantem, protegat te nomen Dei Jacob. Quem Deum ipse adoravit quando apparuit ei in Bethel: Gen. 28: Deus Jacob, qui terrenos ad caelos ducit, et de caelis auxiliatur terrenis. Iste ergo, protegat te: Prov. 18: turris fortissima nomen domini: Psalm. 30: proteges eos in tabernaculo tuo et cetera. Hoc nomen est omnipotens: Exod. 15: qui potest salvare et cetera. Item est nomen misericordiae: Luc. 1, sanctum, idest misericors, nomen ejus: Can. 1: oleum effusum nomen tuum. Sic ergo ex potentia et misericordia Dei protegimur: Isa. 49: sub umbra manus suae protexit me: Psalm. 16: sub umbra alarum tuarum protege me. Secunda causa, mittat tibi auxilium de sancto, idest de collegio sanctorum. Et est duplex collegium sanctorum. Unum regnantium cum Deo in gloria; aliud est militantium in terra; et ex utrisque adjuvamur, quia Angeli intercedunt pro nobis: 2 Jo. 1: advocatum habemus, scilicet collegium Angelorum: Apoc. 8: ascendit fumus incensorum de orationibus sanctorum de manu Angeli, coram Deo. Fumus est ex humore et calore. Item Christus, qui est rex eorum, pro nobis assistit: Heb. 7: accedens per semetipsum ad Deum, ad interpellandum pro nobis.
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Et ideo dicit, mittat tibi auxilium de sancto, idest de filio incarnato, qui anagogice dicitur sanctus; Luc. 1: quod nascetur ex te sanctum, vocabitur filius Dei: Dan. 9, ungatur sanctus sanctorum. Vel, de sancto, idest de Christo passo, quia in passione sua sanctificavit se pro nobis: Jo. 17: pro eis sanctifico meipsum, ut sint et ipsi sanctificati in veritate: 1 Reg. 11: cras erit vobis salus cum incaluerit sol. Vel, mittat tibi auxilium de sancto, scilicet de beatorum collegio: Psalm. 2: tu autem in sancto habitas. Et de Sion tueatur te. Sion, idest specula, idest de arce David, ubi erat arca; tunc ibi colebatur Deus; quasi dicat: ex precibus illorum qui speculantur in hoc mundo caelestia, tueatur te, idest faciat te esse tutum. Vel e converso, de sancto, scilicet collegio eorum qui sunt in mundo: et de Sion, scilicet illis qui sunt in gloria. Tueatur te. Vel, de sancto, quantum ad eos, qui sunt in vita activa. Et de Sion, quantum ad illos qui sunt in vita contemplativa, omnium scilicet istorum precibus tueatur te.
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Tertia causa est ut Deo sua opera sint placita; unde dicit, memor sit omnis sacrificii tui. Omne opus bonum est sicut sacrificium: quia omnia debent Deo offerri: 1 Cor. 10: omnia in gloriam Dei facite. Ergo omnia nostra sunt sacrificium quodammodo: sive eleemosynae: Hebr. ult.: beneficientiae et communionis nolite oblivisci, talibus enim hostiis promeretur Deus; sive jejunium: Rom. 12: exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum. In veteri quidem testamento quaedam sacrificia fiebant, quae non totaliter comburebantur, sed pars; et pars in usum offerentium veniebat, sicut hostiae pacificae quaedam quae totaliter comburebantur, quae dicebantur sanctissima, quae vocabantur holocaustum ab olon quod est totum, et cauma quod est incensum. Et ideo est duplex genus bonorum operum. Quaedam quae dicuntur sacrificium, quando aliquis de bonis suis dedicat Deo, ut si quis conjugatus aliquibus diebus abstineat: Eccl. 3: tempus amplexandi, et tempus longe fieri ab amplexibus. Sed quando aliquis totum dat, nihil sibi reservans, vel totaliter continet, sic dicitur holocaustum; ideo dicit, memor sit omnis sacrificii tui: Ps. 50: sacrificium Deo et cetera. Et holocaustum tuum pingue fiat, idest acceptum Deo: Eccl. 35: oblatio justi impinguat altare, et odor suavitatis est in conspectu domini. Et dicit, pingue: quia holocaustum incendebatur et odorem faciebat, quia pinguia plus odoris habent. Et ideo qui plus devote sacrificium offert, magis est acceptum, quantumcumque sit illud. Haec referri possunt ad sacrificium Christi, qui totum se obtulit in ara crucis. Et sic, memor sit, idest memores nos faciat esse passionis et mortis: Thre. 3: recordare paupertatis et transgressionis meae, absinthii et fellis. Vel memor sit bonorum operum nostrorum quae sacrificavimus ei.
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Tribuat. Supra petiit Psalmista orando promotionem in bonum, quod est exterius desideratum; hic petit illud bonum quod est interius petitum: et circa hoc duo facit. Primo petit impleri quod postulat. Secundo ponit rationem, ibi. Laetabimur. Circa primum duo facit. Primo petit illud quod est in interiori motu animae, secundum voluntatem finis. Secundo petit impleri consilium de his quae sunt ad finem, et omne consilium tuum et cetera. Dicit ergo, tribuat tibi secundum cor tuum, idest secundum voluntatem quae est de fine; quasi dicat, perducat te ad finem quem intendis, qui debet esse Deus: Prov. 10: desiderium suum justis dabitur. Et omne consilium tuum confirmet, hoc est de his quae sunt ad finem (...) consilia enim nostra, debilia sunt, quia non possumus providere omnia: Sap. 9: cogitationes mortalium timidae, et incertae providentiae nostrae. Sed Deus est qui confirmat dirigendo consilium nostrum, quod debet esse de aeternis petendis: Jo. 16: petite ut gaudium vestrum sit plenum: et dando efficaciam ad nostra consilia exequenda. Sed consilium pravorum dissipat, ut dicitur Job 5.
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Laetabimur. Hic ponitur ratio exauditionis. Deus libenter dat bona eis, qui communicant aliis: 1 Petri 4: in alterutrum illam administrantes. Et ideo ratio exauditionis est, quando debet aliis bonum quod petitur, communicari. Et hoc fit primo quantum ad multorum laetitiam; quasi, nos exaltati, laetabimur in salutari tuo, non in nobis. Gregorius: justum est ut in se semper moerorem inveniat, qui derelicto Deo in se gaudium quaerebat. Et magnificabimur in nomine Dei nostri, per invocationem ejus qui te exaltavit: Sap. ult.: in omnibus magnificasti populum tuum, et honorasti, et non despexisti, in omni loco et in omni tempore assistens ei. Et ideo dicit, magnificabimur etc. idest magni erimus.
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Impleat. Hic agit de petitionibus exterioribus: et hoc quando Deus quae petimus exaudit, quia Christus pro nobis multas petitiones fecit, Joan. 16: nunc cognovi. Hic ponitur spes exauditionis, et dicit: considerans quod de bono tuo multiplicabimur, nunc cognovi quoniam salvum fecit dominus Christum suum; ut intelligatur vel de Christo, per quem multi salvati sunt, vel de David, quem salvum fecit in praedestinationem. Nunc, quasi ex nunc antequam fiat: 1 Petr. de qua salute exquisierunt prophetae praenunciantes quae in Christo sunt passiones, et posteriores glorias. Et non solum est hoc quod salvum fecit Christum Jesum suscitando eum a mortuis, Psalm. 15: non dabis sanctum tuum videre corruptionem; et sic salvo capite salvabuntur membra; sed exaudiet illum, scilicet Christum orantem pro membris: Jo. 11: pater, scio quia semper me audis. Vel David.
Exaudiet. Hic commendatur virtus exaudientis. Et primo ponit virtutem. Secundo experimentum virtutis, ibi, hi in curribus. Potentatus dicit multitudinem potentiae. Potentatus est opus validum dominatoris. Et potest referri ad homines, ut sit sensus, salus dexterae tuae, qua salvas Christum et nos per eum, apparet in potentatibus, idest in omni loco, qui virtuose et potenter est in nobis. Vel potest referri ad Deum: et sic, salus dexterae tuae est in potentatibus, idest in magnitudine potestatis tuae: Ps. 67: qui educit vinctos in fortitudine. Et dicit, dexterae, quia duplex est salus Dei. Una scilicet sinistra, qua salvat in temporalibus, bona temporalia largiendo: Ps. 48: homines et jumenta salvabis domine. Alia est salus dexterae, quae est aeternorum, qua salvat justos, dona tribuendo: Sap. 10: reddidit Deus mercedem laborum sanctorum suorum. Consequenter ponit experimentum virtutis. Et primo ponit diversitatem fiduciae et gloriae quae est in hominibus. Secundo ponit eventum utrorumque, ibi, ipsi obligati sunt. Est enim duplex genus hominum. Quidam enim ponunt totam spem suam in potentia saeculari: contra quos dicitur Hier. 17: maledictus homo, qui confidit in homine: Ps. 51: videbunt justi et irridebunt, et dicent et cetera. Quidam ponunt spem in Deo: Psalm. 117: bonum est sperare in domino.
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Et ideo dicit, hi in curribus, et hi in equis; quasi dicat, quidam confidunt in potentia saeculari, de quibus dicitur hi in curribus et cetera. Vel refertur ad pugnam, vel ad triumphos; quia quidam pugnant in curribus quidam in equis: Exod. 15: ingressus est Pharao cum curribus et equitibus. Vel ad triumphos, et tunc non confidunt, sed gloriantur: quia secundum Glossam, antiquitus erat duplex genus triumphi; unus major, alter minor. Primus dicebatur laureatus, quia victor coronabatur lauro; et hoc fiebat in curru. Secundus dicebatur ovatio; et fiebat in equo. Quasi dicat: quidam gloriantur in magnis, quidam in equis, ut in ovatione. Ovo, ovas idem est, quod laetari; et est tractum a pueris qui laetantur quando datur eis ovum. Sed nos magnis, idest gloriamur in nomine domini. Triumphus dicitur a tris, quod est tres, et phonos, quod est sonus; quia triplex sonus revertentibus victoribus exhibebatur. Primo enim totus populus ei obviam exibat. Secundo omnes captivi sequebantur currum ejus ligatis manibus. Tertio ipse indutus tunica Jovis sedebat in curru quem trahebant quatuor equi albi; et sic ducebatur ad Capitolium. Sed in curru ponebatur cum eo servus quidam, qui colaphizabat eum dicens, cognosce teipsum.
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Ipsi. Hic ponitur diversus eventus, quia est eventus malorum. Hieronymus habet, incurvati, et tunc planum est, quia incurvatio est via ad casum, et sic potentia mundi paulatim deficit. Vel, obligati, quia bona temporalia ligant, et maxime peccatores: Sap. 14: creaturae Dei factae sunt in odium et in muscipulam pedibus insipientium, idest peccatorum. Unde dicit, et ceciderunt, quia finaliter conterentur: Isa. 8: cadent, et conterentur; et irretientur, et capientur. Item eventus potentiae, cum dicit, nos autem surreximus paulatim; Michaeae 7: cecidi, consurgam; cum in tenebris sedero, dominus lux mea est. Et erecti sumus. Sicut inclinatio est via ad casum, ita erectio, est via ad rectitudinem status. Et hoc in sanctitate est.
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Domine. Ponitur conclusio totius istius Psalmi: qui quidem ad duo videtur tendere. Quia vel petit pro Christo vero, vel pro Christo figurative. Quantum ad primum dicit, domine salvum fac regem, idest Christum. Vel pro David. Et sic deprecatur pro ipsis orantibus. Exaudi nos in die qua invocaverimus te: Ps. 137: in quacumque die invocavero te, exaudi me.
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v. 3 de sanctuario, scil. terrestri, quia in membro parallelo explicite Sion designatur ; vide ad 13,7 ; et de Sion roboret te (Hier), ibi enim posuit Deus nomen suum, et erunt oculi mei et cor meum ibi cunctis diebus (3 Reg. 9,3). Porro regem iam implo- 'asse opem Dei sacrificiis oblatis eumque eo modo Deum solere colere, ex
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v. 4 colliges, quia efflagitatur a Deo, ut recordetur omnis oblationis et holocaustum pingue fiat, gratum et acceptum fiat; hebr gratum habeat scil. Deus; pariter
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v. 5 det tibi Deus sicut cor tuum desiderat, et impleat (Hier) omne consilium tuum; consilium dicit, nam non temere, sed consilio res gerenda est et matura consideratione (cf. Ag.). Homo enim quantum prudenter potest sibi ipsi providere debet et ita opem Dei sibi fore fidenter exspectare. In salute regis contnetur laetitia subditorum
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v. 6 /aetabimur, potius ut reliqua per modum optativi laetemur, utinam iubilemus, in salutari tuo ; qui psalmum occasione expeditionis bellicae ortum esse censent, explicant ; iubilemus in victoria tua ; et in nomine Dei nostri magnificabimur, per nomen 1. e. per manifestationem 1201 nostri, per eius opem nobis praestitam et regi collatam nos 1051 triumphemus et exaltemur ; LXX certe legerunt 5333 crescamus ! ; textus mass 5333 vexillum erigamus, sed Wellhausen potius lectionem LXX adoptat vertens gloriemur. Vertit Hier ducemus choros, id quod Wies. adoptat emendans alia collocatione earundem consonantium 2712. Cum in salute regis aliorum salus quasi contineatur, repetito efflaeitant impleat Dominus omnes petitiones tuas; mentioni propriae salutis apte adiungitur, quia ex > salute regis ipsorum quoque salus dependet eique arcte est connexa. Petitio ac desiderium 1am assurgit ad spem et certam fiduciam
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v. 7 nunc cognovi, vertit Hier bene : nunc scio quoniam salvabit Dominus christum suum; unctum suum regem ; hebr perfectum melius hie vertes per praesens : quoniam salvat, per modum firmae assertionis vel sententiae quae 1am aliunde experientia facta constat | 7 illum de coelo sancto suo, nunc de coelesti sanctuario suo ; cavetur pro populo rudi ne de Domino cogitent more gentium esse deum certae regionis seu urbis (cf. v. 3) et quomodo exaudiet? in potentatibus per magna facinora salutis dexterae eius, dexterae suae, qua Deus salutem operatur. In solo Deo spem reponi, declaratur oppositione ad gentes ; ali alus rebus fidunt seu potentes se putant : hi in curribus et hi in equis, nos autem in nomine Domini Dei nostri invocabimus, nominis recordabimur (Hier), Aq Sym Theod μνησθησόμεθα, LXX μεγαλυνθησό- μεθα, quare recentiores hebr emendant נגביר (cf. Wies), uti syr quoque : fortes erimus. Unde diversa sors utrisque contingit
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v. 9 ipsi obligati sunt, incurvati sunt (Hier), LXX συνεποδίσθησαν pedibus hgati erant; quare Cyprianus : ipsis copulati sunt pedes; Hier (in Amos) isti impediti sunt, Auct. 1. de promiss : 1psis obligati sunt pedes (Sabatier, Bibl. s. versiones antiquae II, 40) ; e£ ceciderunt, ipsi inclinantur et cadunt, nos autem stamus et erigimur, Sym ὑπομένομεν. Petitione omnes et regem et subditos complectente concluditur
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v. 10 Domine, salvum fac regem, exaudi nos in die qua invocaverimus te,textum hebr etiam recentiores emendant secundum LXX (i. e. scribe * pro * ante 41333). Carmen [106 pro expeditione quadam bellica esse compositum sat multi censent; id quoque potissimum suadetur v. 8. Reliqua. tamen satis generalia sunt; quare nolim carmen tam angusto sensu expli- victoria, ut consilia sua valeat rite concipere et exsequi.
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… Ps. 1, 2; 19, 7; 37, 31; 40, 8; 94, 12; 119, 1, 18 etc.). …
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.