Judica me, Domine. David’s prayer to God in his distress, to be delivered, that he may come to worship him in his tabernacle.
Dauid in banishment among the Philistimes, trusteth in the iustice of his cause, 9. and prayeth God earnestly to deliuer him, that he may with more freedom and commodity serue him as he desireth.
1Unto the end, a psalm for David. Judge me, O Lord, for I have walked in my innocence: and I have put my trust in the Lord, and shall not be weakened.Salmo di David. Sii tu mio giudice, o Signore, perché io ho camminato nella mia innocenza, e sperando nel Signore io non vacillerò.Vnto the end the Psalme of Dauid. IVDGE me ô Lord because I haue walked in my innocencie: and hoping in our Lord I shal not be weakened.In finem. Psalmus David. Judica me, Domine, quoniam ego in innocentia mea ingressus sum, / et in Domino sperans non infirmabor. 2Prove me, O Lord, and try me; burn my reins and my heart.Fa saggio di me, o Signore, e ponimi alla prova: purga col fuoco i miei affetti, e il mio cuore.Proue me Lord, and tempt me: burne my reynes and my hart.Proba me, Domine, et tenta me; / ure renes meos et cor meum. 3For thy mercy is before my eyes; and I am well pleased with thy truth.Imperocché sta dinanzi a' miei occhi la tua misericordia, e mi compiaccio della tua verità.Because thy mercie is before mine eies: and I am wel pleased in thy truth.Quoniam misericordia tua ante oculos meos est, / et complacui in veritate tua. 4I have not sat with the council of vanity: neither will I go in with the doers of unjust things.Non mi posi a sedere nell'adunanza di uomini vani; e non converserò con coloro, che operano iniquamente.I haue not sitten with the councel of vanitie: and with them that doe vniust thinges. I wil not enter inNon sedi cum concilio vanitatis, / et cum iniqua gerentibus non introibo. 5I have hated the assembly of the malignant; and with the wicked I will not sit.Ho in odio la società de' maligni, e non mi porrò a sedere cogli empj.I haue hated the Church of the malignant: and with the impious I wil not sitte.Odivi ecclesiam malignantium, / et cum impiis non sedebo. 6I will wash my hands among the innocent; and will compass thy altar, O Lord:Laverò le mani mie tra gli innocenti, e starò intorno al tuo altare, o Signore:I wil wash my handes among innocentes: and wil compasse thy altar ô Lord:Lavabo inter innocentes manus meas, / et circumdabo altare tuum, Domine: 7That I may hear the voice of thy praise: and tell of all thy wondrous works.Affin di udire le voci di laude, e raccontar tutte le tue meraviglie.That I may heare the voice of praise, and shew forth al thy meruelous workes.ut audiam vocem laudis, / et enarrem universa mirabilia tua. 8I have loved, O Lord, the beauty of thy house; and the place where thy glory dwelleth.Signore, io ho amato lo splendore della tua casa, e il luogo dove abita la tua gloria.Lord I haue loued the beautie of thy house, and the place of the habitation of thy glorie.Domine, dilexi decorem domus tuæ, / et locum habitationis gloriæ tuæ.
9Take not away my soul, O God, with the wicked: nor my life with bloody men:Non isperdere, o Dio, cogli empj l'anima mia, nè con gli uomini sanguinari la vita mia.Destroy not ô God my soule with the impious, and my life with bloudie men.Ne perdas cum impiis, Deus, animam meam, / et cum viris sanguinum vitam meam: 10In whose hands are iniquities: their right hand is filled with gifts.Nelle mani loro sta l'iniquità: la loro destra è ricolma di donativi.In whose handes are iniquities: their righthand is replenished with giftes.in quorum manibus iniquitates sunt; / dextera eorum repleta est muneribus. 11But as for me, I have walked in my innocence: redeem me, and have mercy on me.Ma io ho camminato nella mia innocenza: salvami tu, ed abbi pietà di me.But I haue walked in mine innocencie: redeme me, and haue mercie on me.Ego autem in innocentia mea ingressus sum; / redime me, et miserere mei. 12My foot hath stood in the direct way: in the churches I will bless thee, O Lord.I miei passi furon sempre nella diritta strada: te io benedirò, o Signore, nelle adunanze.My foote hath stood in the direct way: in the Churches I wil blesse thee ô Lord.Pes meus stetit in directo; / in ecclesiis benedicam te, Domine.
25:1
Haydock
David. Hebrew and the most correct copies of the Septuagint, etc., have only "Of David." (Haydock)
Berthier
The Complutensian and Aldine editions add indeed A psalm. But these form no rule, as the Vatican Septuagint is allowed to be the best. (Berthier)
Haydock
The others may, however, be consulted, as in some instances they may be preferable. (Haydock)
Calmet
This psalm might be composed to counteract the calumnies propagated against David, while he lived among the Philistines; (Theodoret; Flaminius) or it may contain the sentiments of the captives, as well as the two following canticles. (Calmet)
The Church, (St. Augustine, etc.) or any afflicted soul, may thus appeal to the justice of God, (Berthier) and particularly the sacred ministers, when they are going to appear before him.
Calmet
Innocence. Only those whose conscience reproaches them with nothing, can hold this language. God is a just and unerring judge. (Calmet)
Calmet
Weakened. Hebrew also "slide," (Protestants) or "stagger." (Symmachus) I am confident that my enemies will have no advantage over me. (Calmet)
25:2
Berthier
Burn, like gold in the furnace. (Berthier)
St. Augustine
Purify all my affections and thoughts with the fire of divine love. (St. Augustine; St. Jerome)
Calmet
Make my dispositions known to the world. I have done no one any harm. (Calmet)
Worthington
I take thee for the arbiter of my cause with respect to Saul, whom I have not injured. Still, as I may not be innocent, do thou try me, as thou thinkest proper. (Worthington)
25:3
Calmet
Truth. Before such a judge, I fear no calumny. I have always endeavoured to imitate these divine perfections. (Calmet)
Berthier
Hebrew, "I have walked constantly in thy truth," which could not be without loving it. (Berthier)
25:4
Council. Hebrew, "men."
Haydock
Doers. Hebrew, "men of darkness;" which means the wicked, (Berthier) who love darkness. Protestants, "dissemblers." (Haydock)
Calmet
The sacred minister ought to avoid evil company. (Calmet)
Berthier
David had often people of this description, like Joab and Abner, in his train; but he did not approve of their conduct. Some would restrain his words to idolaters: but this would make his declaration of little importance to Christians, as many would say the same, though they dare not say that they flee from wicked society. We must also banish all such thoughts as would destroy us. (Berthier)
Worthington
David was inspired to speak the sentiments of his soul, and praise his own sincerity more than ordinary men may do. He instructs us to have no society with the conventicles of any false religion. (Worthington)
25:6
Menochius
Innocent. Hebrew, "in innocence," avoiding every thing which may defile and render me unfit to approach thy holy altar. Many things (Calmet) of themselves innocent, (Haydock) excluded the priests of the old law from officiating, and if they had partaken of any idolatrous sacrifices, they lost their dignity for ever, Ezechiel 44:12. How much greater ought to be the sanctity of Christian priests! The Jews carefully abstained from eating what the law forbade, Daniel 1:8., and Tobias 1:12. David would not sit down to a feast with the proud, Psalm 100:5. It was customary to wash before meat (Matthew 15:2., and Mark 7:3.) and prayer. Aristeas informs us that the Septuagint washed their hands every morning, before they began to translate the Bible, to shew what purity of soul was requisite. Pilate used the like ceremony, when he would have no hand in the condemnation of our Saviour; (Matthew 27:24.; Calmet) and thus people declared their innocence, Deuteronomy 21:6. (Menochius)
Haydock
People entering the house of God, and priests at the altar, adopt the same symbols of interior purity, and ought to be penetrated with the like sentiments. (Haydock)
Berthier
David opposes the society of the good to that of the wicked, knowing that the former is a great inducement to virtue, and he declares that he will wash or converse with such. (Berthier)
Worthington
These words are recited by the priest, to put him in mind of the purity required, Leviticus 16:4. (Worthington)
25:7
Berthier
Hear. Hebrew with points, "publish." (Berthier)
St. Jerome agrees with the Septuagint.
Houbigant
Thy praise. The former word is not expressed in the Vulgate or Hebrew, (Haydock) but it is understood; and occurs in some editions of the Septuagint, as well as in the Syriac. (Houbigant, etc.)
Berthier
Worldlings come to the assemblies of the faithful, but often without piety or advantage. Priests themselves but too frequently dishonour the altar, which they serve. (Berthier)
Haydock
If they were careful to perform their sacred duties well, (Haydock) and had a sincere love for the spouse of Christ, many profanations would be avoided; (Calmet) as God suffers no greater injury from any, than from bad ministers. (St. Gregory, etc.) (Haydock)
Worthington
They ought to be recollected, and join mental with vocal prayer in their sacred offices. (Worthington)
25:8
Calmet
Beauty. The ark, 1 Kings 4:22. Symmachus, "the palace." (Calmet)
Calmet
Hebrew, "the dwelling." The psalmist desires to imitate those fervent Levites, who chose always to attend the tabernacle, Deuteronomy 18:6. (Calmet)
Berthier
Mehon, when applied to the "dwelling" of God, may be properly rendered a temple, heaven, etc., Deuteronomy 26:15. (Berthier)
Worthington
No one who reflects on the blessings dispensed in God's house, can fail to be struck with admiration. (Worthington)
25:9
Worthington
Take; literally, "destroy," (Haydock) or suffer me not to be contaminated or lost. (Worthington)
Haydock
Hebrew, "gather." Protestants, or "take not away." (Marginal note; and St. Jerome) (Haydock)
Berthier
Hebrew may be more expressive, and agrees with the parable, where God orders the cockle to be gathered into bundles, to be burnt. [Matthew 13:30.?] (Berthier)
Calmet
Treat me not like the wicked and murderers, who are cut off before their time. (Calmet)
Berthier
David alludes to a future state, as he knew that the wicked were not always punished here. (Berthier)
Calmet
O God is not in Hebrew, Septuagint, or St. Augustine. (Calmet)
Haydock
But it is understood. (Haydock)
25:10
Calmet
Gifts, to bribe; or rather, which the judges have received. (Berthier) Shochad is always used in a bad sense for "a bribe." (Calmet)
St. Jerome
Est munus a lingua....a manu....et ab obsequio. (St. Jerome)
Worthington
The wicked use their worldly goods to corrupt others. (Worthington)
Sallust
Jugurtha leaving Rome, said, "O venal city." (Sallust)
25:11
Calmet
Innocence. He opposes the integrity of his proceedings to that of the wicked. (Calmet)
Haydock
Yet still calls for mercy. (Haydock)
Worthington
Every one should strive to be innocent, and to avoid the company of worldlings. (Worthington)
25:12
Vatable
Direct, (directo.) Protestants, "in an even place," (Haydock) in the court where the Levites sung. (Vatable)
Calmet
I have followed the paths of justice, and hope soon to be able to praise thee in thy temple. (Calmet)
Berthier
These seven last verses are daily recited at Mass. But do we reflect what innocence and fervour are required of the sacred ministers? I cannot assert that my paths have never strayed from the right way. Pardon my transgressions, and enable me henceforth to live so that I may be worthy to sound forth thy praise, and to appear in thy sanctuary. (Berthier)
Haydock
Thee. Hebrew, "the Lord." (Haydock)
Euthymius
The psalms of David are now used in every Christian Church. (Euthymius; Menochius)
25:1
This Psalme is also a counenient prayer for anie Christian in tribulation.
Be thou ô God arbiter of the cause bet〈…〉 Saul and me, thou knowest myn innocencie in this behalfe, though I am uniustly charged by Saul, and his freindes.
25:2
Lest perhaps I be not so innocent as I desire, and as in respect of Saul I hope that I am, do thou O God proue me as thou wilt by tribulations.
25:4
Dauid in confidence of a good conscience, and zele against the wicked, alleageth his sincere proceding, more then ordinarie men may do, God so inspiring him extraordinarily.
25:5
5. I haue hated the Church of the malignant.] Holie Dauid forced by reason of A singular great afflictiō to be hindered from Gods true seruice. persecution to dwel amongst Infidels the Philistians; after he had twise spared king Saules life (1 Reg 24. v. 5. et. c. 26. v. 9.) lamented (v. 19.) how great affliction it was to him, to be cast out, that he could not a vvel in the inheritance of our Lord (where God was rightly serued) and that his enemies had done so much as in them lay, to make him fal into idolatrie, by their fact, as it were saying: •o• serue strange goddes. Neuertheles his zele was such that (as he here professeth) Christians must abhorre, and abstaine from al conuenticles of Heretikes and other Infidels. he hated the Church of the malignant: that is, the congregations of al miscreants: & his immaculate religious puritie was so perfect, that he would not so much as in ex•e•••l shew, conforme his actions to theirs, in matters of religion, nor yeld his 〈◊〉 presence in their conuenticles: but said: VVith the impious I vvil not si••• instructing vs Christians (for the word to the end, in the title sheweth that this 〈◊〉 perteyneth also to vs) that we must both hate the Church or con-•••• 〈◊〉 of the malignant, to witte, of Painims Iewes, Turkes, and Hererikes, and ••t •i t• 60; nor personally be present with them in the exercise of their false pretended religions.
25:6
The rest of this Psalme euerie Priest reciteth in Masse, before he offer the holie Sacrifice, professing, & putting him selfe in memorie, that he must only communicate with the innocent, or of pure conscience;
and so approch to the Altar. prefigured Leuit. 16. v. 4.
25:7
Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations
and so with mental prayer, and external voice (as the holie order of this sacred office requireth) praise thee ô God in thy meruelous workes.
Concordance Epi. •••. c. 11.
25:8
I can not but singularly loue the excellencie of this place dedicated to thy seruice: where is true faith, vnitie, and charitie of thy people, the guard of holie Angels, the administratiō of sacred mysteries, assistance of the Holie Ghost, real presence of Christ our Lord, al replenished with Diuine maiestie.
This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes.
25:9
Suffer me not therfore to be contaminate by the wicked, nor to be deuoured with them.
25:10
They are stil readie to committe more and more iniquities.
themselues being corrupted, endeuour by giftes of wordly commodities to corrupt others.
25:11
Euerie one ought so to purge his conscience, that he may be innocent, or free from great sinne.
deliuer me from this necessitie of dwelling among the wicked.
25:12
I intend to walke right.
I desire •• praise thee amongst thy true faithful seruantes.
25:1
St Jerome † AD 420 Against Jovinianus 2.4
… As Abraham in days gone by pleased God in wedlock, so virgins now please him in perpetual virginity. He served the Law and his own times; let us now serve the Gospel and our times, upon whom the ends of the ages have come. David the chosen one, the man after God’s own heart, who had performed all His pleasure, and who in a certain psalm had said,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.7
… for you have not placed your hope in us, nor have you ever heard from us any doctrine of the kind. You therefore are safe, whatever we may be, who have learned to say, "I have trusted in the Lord; therefore I shall not slide;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.2
2. “Judge me, O Lord, for I have walked in my innocence” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.13
… Let it cry then and say, “Destroy not my soul with ungodly men, and with men of blood my life.” He destroyeth not together, because God is Judge. Let it cry to Him and say, “Judge me, O Lord, and sever my cause from the nation unholy:”
25:2
Origen † AD 254 Origen Against Celsus 8.56
… For those things which Celsus calls evils we are therefore prepared, and are ready to say, “Try me, O Lord, and prove me; purge my reins and my heart.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
3. The other saints also, who had a like confidence in God, accepted a like probation with gladness, as Job said, ‘Blessed be the name of the Lord .’ But the Psalmist, ‘Search me, O Lord, and try me: prove my reins and my heart
St Jerome † AD 420 Against the Pelagians 2
Ps. xxvi. 2 . “Examine me and prove me,” etc. This self-confidence led to his fall.
St Augustine of Hippo † AD 430 City of God 14.9
… considering thyself, lest thou also be tempted.” They desire to be tempted, because they hear one of the heroes of the city of God saying, “Examine me, O Lord, and tempt me: try my reins and my heart.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.12
… For “every one is tempted,” as it is written, “when he is drawn away of his own lust, and enticed;” “but God tempteth no man,” —that is to say, with a hurtful temptation. For temptation is moreover beneficial by which we are not deceived or overwhelmed, but proved, according to that which is said, “Prove me, O Lord, and try me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.3
… 3 ). For, that I be not consumed by that fire, not my merits, but Thy mercy, whereby Thou hast brought me on to such a life, is before my eyes. “And I have been pleasing in Thy truth.” And since my own falsehood hath been displeasing to me, but Thy truth pleasing, I have myself been pleasing also with it and in it.
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “For I will utterly consume all the nations among which I scattered thee: but I will not utterly consume thee: but I will chastise thee in judgment, that thou mayest not seem to thyself innocent.” And for this life-giving cleansing David prays when he says: “Prove me, O Lord, and try me; turn my reins and my heart.”
25:3
St Augustine of Hippo † AD 430 The Confessions 10.34
… And though they see Him not, yet is He there, that they might not go astray, but keep their strength for Thee, and not dissipate it upon delicious lassitudes. And I, though I both say and perceive this, impede my course with such beauties, but Thou dost rescue me, O Lord, Thou dost rescue me; “for Thy loving-kindness is before mine eyes.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.3
3. “Prove me, O Lord, and try me” ( ver. 2 ). Lest, however, any of my secret sins should be hid from me, prove me, O Lord, and try me, making me known, not to Thee from whom nothing is hid, but to myself, and to men. “Burn my reins and my heart.” Apply a remedial purgation, as it were fire, to my pleasures and thoughts. “For Thy mercy is before mine eyes” (
25:4
Tertullian † AD 220 On Modesty 18
… “I have not sat with the conclave of vanity; and with them who act iniquitously will I not enter”—this (has to do with “ the church ” of such as act ill—“and with the impious will I not sit;”
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… We have protested and continue to protest this before God and men. And not even now, be well assured, should we have written this, if we had not seen that the Church was being torn asunder and divided, among their other tricks, by their present synagogue of vanity.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
43. Standing firm then in your hearts, drive away from the Church the wolves which seek to carry off prey. Let there be no sloth in you, let not your mouth be evil nor your tongue bitter. Do not sit in the council of vanity; for it is written, “I have not sat in the council of vanity.”
St John Chrysostom † AD 407 Homilies on Colossians 9
… as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, “Blessed is the man that hath not walked in the counsel of the ungodly”; ( Ps. i. 1 .), and again, “I have not sat in the council of vanity”; (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.8
… I answered them, because they would not on this account sit with us, and said that they had been so advised by the Scripture of God, seeing forsooth that it is written, “I have not sat in the council of vanity;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… “One thing have I desired of the Lord, that will I seek after.” What is it that he doth seek after? “That I may dwell,” saith he, “in the house of the Lord all the days of my life.” And suppose that thou dwellest in the house of the Lord, from what source will thy joy there be derived? “That I may behold,” saith he, “the beauty of the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.4
4. “I have not sat with the council of vanity” (
25:5
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.27
… For we fast by abstaining from wine and flesh, not because we abhor them as abominations, but because we look for our reward; that having scorned things sensible, we may enjoy a spiritual and intellectual feast; and that having now sown in tears we may reap in joy
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.25
… And David prophesying of both these, said plainly of the first which was rejected, I have hated the Congregation of evil doers
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 8.14
… O nights of vigil, and psalmody, and standing which lasts from one day to another! O David, whose strains never seem tedious to faithful souls! O tender limbs, flung upon the earth and, contrary to nature, growing hard! O fountains of tears, sowing in affliction that they might reap in joy.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.14
… To the one He is forced by us, to the other He is inclined. And if He is forced to strike, surely He will refrain, according to His Nature. Only let us have mercy on ourselves, and open a road for our Father’s righteous affections. Let us sow in tears, that we may reap in joy,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
45. “Let him that standeth take heed lest he fall.” He who stands does not give way to detraction, for it is the tales of those at ease in which detraction is spread abroad, and malignity betrayed. So that the prophet says: “I have hated the congregation of the malignant, and will not sit with the ungodly.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 39
… For many others have gathered together Churches, as Marcion, and Valentinus, and Ebion, and Manichæus, and Arius, and all the other heretics. But those Churches are not without spot or wrinkle of unfaithfulness. And therefore the Prophet said of them, “I hate the Church of the malignants, and I will not sit with the ungodly.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.5
5. “I have hated the congregation of evil doers.” But to arrive at this council of vanity, congregations of evil doers are formed, which I have hated. “And I will not sit with the un godly” (
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Tertullian † AD 220 On Modesty 18
… “I have not sat with the conclave of vanity; and with them who act iniquitously will I not enter”—this (has to do with “ the church ” of such as act ill—“and with the impious will I not sit;” and, “I will wash with the innocent mine hands, and Thine altar will I surround, Lord”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.2
… for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Didst thou not hear the blessed David opening this very mystery, and saying, I will wash my hands in innocency, and so will compass Thine Altar, O Lord
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.6
6. “I will wash mine hands amid the innocent” (
25:7
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.76
76. This depressed and kept me humble, and persuaded me that it was better to hear the voice of praise
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.10
… “Yet surely shall they come with joy, bringing their sheaves with them.”
St Augustine of Hippo † AD 430 The Confessions 11.2
… Give that which I love, for I do love; and this hast Thou given. Abandon not Thine own gifts, nor despise Thy grass that thirsteth. Let me confess unto Thee whatsoever I shall have found in Thy books, and let me hear the voice of praise, and let me imbibe Thee, and reflect on the wonderful things of Thy law;
St Augustine of Hippo † AD 430 The Confessions 11.29
… and not distracted, but drawn on, not to those things which shall be and shall pass away, but to those things which are before, not distractedly, but intently, I follow on for the prize of my heavenly calling, where I may hear the voice of Thy praise, and contemplate Thy delights,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.7
7. “That I may hear the voice of Thy praise.” That I may learn how to praise Thee. “And that I may declare all Thy wondrous works” (
25:8
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.7
… oh city of God.’ Since the all-gracious God has brought us together to it, through the grace of his Only-Begotten, let every one of those who have been summoned sing with loud voice and say, ‘I was glad when they said unto me, we shall go unto the house of the Lord,’ and ‘Lord, I have loved the beauty of thy house and the place where thy glory dwelleth.’
St Basil the Great † AD 379 The Letters 49
… I was exceedingly pleased to hear that you have been occupied in a matter eminently becoming a Christian, have raised a house to the glory of God, and have in practical earnest loved, as it is written, “the beauty of the house of the Lord,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.25
… And David prophesying of both these, said plainly of the first which was rejected, I have hated the Congregation of evil doers ; but of the second which is built up he says in the same Psalm, Lord, I have loved the beauty of Thine house
St Jerome † AD 420 The Letters of St. Jerome 108.29
… Her body and limbs grew cold and only in her holy breast did the warm beat of the living soul continue. Yet, as though she were leaving strangers to go home to her own people, she whispered the verses of the psalmist: “Lord, I have loved the habitation of thy house and the place where thine honour dwelleth,”
St Jerome † AD 420 The Letters of St. Jerome 130.19
… that so we may come to the sweet waters of the true Jordan, and enter the land of promise and go up to the house of God. Then shall we sing with the prophet: “Lord, I have loved the habitation of thy house and the place where thine honour dwelleth;”
St Augustine of Hippo † AD 430 The Confessions 8.1
… But it was displeasing to me that I led a secular life; yea, now that my passions had ceased to excite me as of old with hopes of honour and wealth, a very grievous burden it was to undergo so great a servitude. For, compared with Thy sweetness, and the beauty of Thy house, which I loved,
St Augustine of Hippo † AD 430 The Confessions 12.15
… O house, full of light and splendour! I have loved thy beauty, and the place of the habitation of the glory of my Lord,
St Augustine of Hippo † AD 430 City of God 22.21
… Nevertheless, since it is fit that the joyfulness of our hope should utter itself, and so show forth God’s praise, and since it was from the profoundest sentiment of ardent and holy love that the Psalmist cried, “O Lord, I have loved the beauty of Thy house,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.17
23. There are many things to be considered in these words, wherein the brightness of Christian charity shines forth in this man, who "loved the beauty of the Lord’s house, and the place of the tabernacle of His habitation."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.51
… which house also received the keys, and the power of binding and loosing. If any one shall neglect this house when it arrests and corrects him, the Lord says, "Let him be unto thee as an heathen man and a publican." Of this house it is said, "Lord, I have loved the habitation of Thy house, and the place where Thine honor dwelleth;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.8
8. “O Lord, I have loved the beauty of Thy house:” of Thy Church. “And the place of the habitation of Thy glory” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.13
… Do all speak with tongues? Do all interpret?” “But all these things worketh one and the same Spirit, dividing to each one his own gifts, as He willeth.” And such is the beauty of the house, whereto the spoils are divided, that a lover thereof with this fairness being enkindled, crieth out, “O Lord, I have loved the grace of Thy House.”
John Cassian † AD 435 The Conferences of John Cassian 24.6
… “I have loved the beauty of Thine house and the place of the dwelling of Thy glory;”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.5
… For I used to strive daily to win my way outside the world, outside the flesh; to drive all phantasms of the body from the eyes of my soul, and to see incorporeally supernal joys; and not only with my voice but in the core of my heart I used to say, My heart hath said unto Thee, I have sought Thy face, Thy face, Lord , will I seek (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.9
9. “Destroy not my soul with the ungodly” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.10
… 10 ). O mount Zion, O daughters of Judah, ye labour now among tares, among chaff, among thorns ye labour: yet be glad because of God’s judgments. God erreth not in judgment. Live ye separate, though separate ye were not born; not vainly hath a voice gone forth from your mouth and heart, “Destroy not my soul with sinners, nor my life with bloody men.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.13
… and let that body say, “From the ends of the world unto Thee have I cried, when my heart was in heaviness.” For now mingled it groaneth, divided it shall rejoice. Let it cry then and say, “Destroy not my soul with ungodly men, and with men of blood my life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.7
… For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He giveth “salvation ready to be revealed at the” last time. For by such men to Him is said, “Destroy not with ungodly men my soul:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.2
… which are fruitful to those who compose them, if nothing but the ways of the Lord is regarded in them; but “All the ways of the Lord are,” as it is written, “mercy and truth;”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.7
“Such was the corrupt opinion of the Arians; but on this the bishops, having detected their deceitfulness in this matter, collected from Scripture those passages which say of Christ that He is the glory, the fountain, the stream, and the express image of the person; and they quoted the following words: ‘ In thy light we shall see light
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.11
… is said by way of accusation, “Their mouth is full of cursing and bitterness;” not such was his, but “My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding.” Again, there were others who had their hands full of iniquity, and accusing these he said, “Iniquities are in their hands, and their right hand is filled with gifts.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.10
10. “In whose hands is wickedness.” Destroy me not then with the ungodly and the men of blood, whose works are wicked. “Their right hand is full of gifts” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.11
11. “But I have walked in mine innocence: deliver me, and have mercy on me” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.25
… And David prophesying of both these, said plainly of the first which was rejected, I have hated the Congregation of evil doers ; but of the second which is built up he says in the same Psalm, Lord, I have loved the beauty of Thine house ; and immediately afterwards, In the Congregations will I bless thee, O Lord
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.12
12. “My foot hath stood in uprightness.” My Love hath not withdrawn from Thy righteousness. “In the Churches I will bless Thee, O Lord” (
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Supra Psalmista proposuit orationem contra tribulationes; hic autem, ut sua oratio sit acceptior, proponit suam justitiam. Titulus planus est, quia non est novus. Circa hoc ergo Psalmista duo facit. Primo praemittit in generali totam intentionem. Secundo exponit eam in speciali, ibi, non sedi cum Concilio. Circa primum tria facit. Primo petit judicium. Secundo allegat justitiam, ibi, quoniam ego. Tertio excusat praesumptionem, quoniam misericordia. David autem ex persona sua vel justi, videns se commixtum peccatoribus loco, etsi non merito, petit ab eis discerni; unde dicit, domine judica, idest discerne me ab eis. Sed contra. Non intres in judicium cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens, Ps. 142. Respondeo. Dicendum quod duplex est judicium, scilicet severitatis et districtionis: et hoc judicium non petit, quia nullus posset ferre; aliud est judicium misericordiae et discussionis: et hoc petit: Hier. 10: corripe me domine, verumtamen in judicio et non in furore, idest severitatis. Et proponit innocentiam; et ideo dicit, quoniam ingressus sum in innocentia mea, idest progressus sum in innocentia mea, vel ingressus sum, quia vita nostra est quidam progressus. Prov. 4: ducam te per semitas aequitatis, quas cum ingressus fueris et cetera. Et hoc in innocentia mea, quam propono servare: Job 22: salvabitur innocens, et salvabitur in munditia manuum suarum. Non infirmabor: Hieronymus habet, non deficiam, scilicet in hac innocentia servanda: Job 27: donec deficiam non recedam ab ea: et hoc faciam non in viribus meis, sed confidentia divini auxilii, quia, in domino sperans non infirmabor: 1 Mach. 2: omnes qui sperant in eum, non infirmantur. Sed contra: hoc videtur esse praesumptionis: Job 9: si justificare me voluero, os meum condemnabit me. Respondeo. Dicendum, quod allegatio innocentiae potest quandoque procedere ex superbia, quando scilicet aliquis attribuit eam sibi, et hoc est malum: quandoque ex divina misericordia, et hoc est bonum; et ideo subdit, quoniam misericordia tua. Sed unde scis quod tu sis innocens? Proba domine, tu hoc. Et ponit tria: scilicet probationem, tribulationem et tentationem. Secundum sequitur ex primo, tertium ex secundo. Dicit ergo, domine proba me, non ut scias aliquid ex hoc de me, sed ut aliis ostendas. Probatur autem aliquis optime per tentationem quae est sumptio experimenti: tentatio est acceptio experimenti de eo quod quis nescit; probatio vero est ejus quod scit, virtutis manifestatione. Et ideo dicit, tenta me, scilicet ad hoc ut probatus appaream mihi et aliis: non enim tentat Deus ad malum: Jac. 1: Deus enim intentator malorum est; sed dicitur tentare, quando aliqua ex difficultate immensa ostenduntur. Haec autem tentatio fit per ignem, ut dicitur Sap. 3: tanquam aurum in fornace probavit illos.
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Et ideo dicit, ure renes meos et cor meum, idest immitte tribulationes; per quas pateat, quid sit in corde et renibus meis. Cordi attribuitur cogitatio, renibus delectatio. Et hoc apparet per tribulationes; quia qui delectantur in terrenis, multum commoventur quando perdunt ea, sed non illi qui non delectantur. Vel potest referri ad ignem sancti spiritus: Luc. 12: ignem veni mittere in terram: quasi dicat: ne deficiam in tribulationibus, adhibe auxilium, mitte ignem qui exurat quidquid carnalitatis est in delectationibus meis et vanitatibus in cogitatione.
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Quoniam. Hic excusat se dupliciter de hoc quod petit se tentari. Primo ex sua cogitatione, quia cogitat Dei misericordiam, cum dicit, quoniam misericordia tua ante oculos meos est; quasi dicat: ideo peto tentari, quia confido in misericordia tua, quae semper facit cum tentatione proventum: Isa. 63: miserationum domini recordabor, laudem domini super omnibus quae reddit mihi dominus. Item ex amore justitiae. Et complacui in veritate tua, idest si punis me propter peccata, placet mihi: si tentor, scio quod remunerabis.
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Non. Hic explicat in speciali intentionem suam. Et primo ponit suam innocentiam. Secundo ponit petitionem, ibi, ne perdas cum impiis Deus. Ostendit ergo innocentiam suam. Et primo per recessum a malis. Secundo per accessum ad bonum, ibi, lavabo. Est autem triplex genus malorum, secundum tria peccata. Aut enim est peccatum contra Deum, aut contra proximum, aut contra se. Contra se autem sunt vanitatis peccata, quibus homo vane delectatur in terrenis; et de his dicit, non sedi cum Concilio vanitatis; quasi dicat: non dico quin in aliquo non fuerim cum eis, quia non potest fieri quin homo vane aliquando non delectetur in terrenis; sed dicit, non sedi: Tob. 3: nunquam cum ludentibus miscui me; neque his qui in levitate ambulant participem me praebui. Peccata quae sunt contra proximum, sunt peccata quae opere generantur; unde dicit, et cum iniqua gerentibus non introibo, idest non solum non sedi etc. sed nec introivi, idest nullo modo cum eis me miscui: Prov. 1: fili, si te lactaverint peccatores, ne ambules cum eis.
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Item cogitantur praedicta peccata corde; unde dicit, odivi Ecclesiam malignantium, idest congregationem malignantium: Ps. 118: iniquos odio habui, idest culpam et iniquitatem. Tertio ponit peccatum contra Deum, et hoc est impietas; et ideo dicit, et cum impiis, idest haereticis et schismaticis, non sedebo, idest eorum doctrinis non communicabo: Hebr. 13: doctrinis variis et peregrinis nolite adduci.
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Lavabo. Supra Psalmista ostendit innocentiam suam per hoc quod separabat se a malis; hic autem ostendit eam, per hoc quod applicat se bonis. Et quia bona, quorum applicatio nos facit justos, sunt divina bona, ideo dicit suam applicationem ad ea. Circa hoc duo facit. Primo ponit studium suum. Secundo effectum, ibi, domine dilexi decorem domus tuae. Circa primum tria facit. Primo proponit suam dispositionem ad divinum cultum. Secundo ponit ipsum cultum divinum, ibi, circumdabo. Tertio fructum, ibi, ut audiam vocem laudis. Dispositio fit per puritatem et innocentiam: Ps. 14: domine, quis habitabit in tabernaculo tuo et cetera. Ps. 23: innocens manibus et mundo corde. Et ideo ut purus accedat, agit de puritate. Dicit ergo, lavabo inter innocentes manus meas, idest opera mea quae principaliter lavantur a Deo, per gratiam quam infundit: Ps. 50: amplius lava me, domine, ab iniquitate et cetera. Item lavantur a nobis per poenitentiam: Isa. 1: lavamini, mundi estote et cetera. Lavabo, ergo idest poenitentiam adhibebo ut laventur. Et hoc, inter innocentes, quia ex convictu mores formantur: Ps. 17: cum innocente innocens eris et cetera. Et sic lotus accedam ad cultum divinum. Et circumdabo altare tuum, domine. Hic ponit de altare materiali, et dicitur, circumdabo altare tuum, domine, quia vel orat, vel stat juxta; Eccl. 50, de Simeone sacerdote magno, ipse stans juxta aram. Et ideo sacerdos quando accedit ad sacramentum dicit lavabo et cetera. Vel potest intelligi de altari spirituali. Altare est in templo: et sicut est triplex templum, ita est triplex altare. Primum est vir justus: 1 Cor. 6: nescitis quia membra vestra templum sunt spiritus sancti? Hujus templi altare est cor: Lev. 6: ignis, scilicet caritatis, in altare, idest in corde, semper ardebit. Hoc altare debemus circumdare, vel juxta stare, idest ornare, semper redeundo ad Christum: Prov. 4: omni custodia serva cor tuum, quoniam ab ipso vita procedit. Aliud templum est Ecclesia: et hujus templi altare est Christus: Heb. ult.: habemus altare de quo edere non habent potestatem qui tabernaculo deserviunt. Vel fides. Et hoc debemus circumdare, ut toto corde simus circa ipsum. Tertium templum est ipse Deus: Apoc. 21: templum vidi in ea, dominus Deus omnipotens templum illius est etc.: et hujus altare est misericordia Dei. Et hoc circumdare debemus desiderio mentis: Ps. 144: suavis dominus universis, et miserationes ejus super omnia opera ejus.
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Consequenter ostendit fructum: et est duplex fructus: scilicet audire et enarrare; unde dicit: ut audiam vocem laudis. Et hoc ad litteram circa altare materiale, quia hoc sacrificium est maxime Deo acceptum: Ps. 49: sacrificium laudis honorificabit me. Item laudem quam spiritus sanctus loquitur in nobis: Ps. 84: audiam quid loquatur in me dominus Deus. Item, in caelo: Isa. 35: gaudium et laetitiam et cetera. Vel audiam vocem laudis, idest Christi me laudantis: et hoc erit in judicio quando dicet, esurivi et cetera. Matth. 25. Sed Apoc. ult. dicitur: qui audit, dicat, veni. Unde ad hoc audimus ut aliis dicamus: Isa. 21: quae audivi a domino exercituum Deo Israel, annuntiavi vobis. Et ideo subdit, ut enarrem universa mirabilia tua: Eccl. 42: nonne Deus fecit enarrare sanctos et cetera. Et dicit, omnia mirabilia, quantum ad affectum sive conatum, non quantum ad effectum, quia ipse est major omni laude.
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Domine. Hic ostendit affectum quem habet ad cultum divinum: qui ut sit conveniens, debet esse affectus amoris. Propter quod dicit, domine, dilexi decorem domus tuae. Dionysius: bonum et pulchrum est omnibus diligibile. Unde omnis homo amat pulchrum: carnales amant pulchrum carnale, spirituales amant pulchrum spirituale, et haec est pulchritudo domus Dei: Num. 24: quam pulchra tabernacula tua, Jacob, et tentoria tua, Israel, ut valles nemorosae, ut horti juxta fluvios irrigui, ut tabernacula quae finxit dominus. Haec autem pulchritudo est bonorum operum, vel divinorum munerum, vel ipsorum sanctorum; quia omnia haec sunt quasi quidam decor domus Dei. Haec ergo omnia ego dilexi, ut me facerent aptum ad decorem domus Dei. Sic ergo ostenditur affectus quia dilectio, et pulchritudo, et decor. Sed sciendum est, quod hic decor est ex habitatione Dei; sicut domus non est pulchra nisi inhabitetur: unde me dilexi ut in me habites, vel patriam dilexi ut ibi habitem, vel in eam tendam. Et ideo dicit, et locum habitationis gloriae tuae: et haec omnia, idest bona opera, dona Dei, et ipsi sancti, sunt decor domus Dei, inquantum relucet in eis gratia divina quae pulchrificat sicut lux, sicut dicit Ambrosius, quod sine luce omnia sunt turpia: Ezech. 43: ingressa est gloria domini portam.
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Ne perdas. Hic explicat petitionem judicii quod petit: et exponit quale judicium petiit: et petit duo. Primo petit separari a malis, quae possunt evenire in futuro. Secundo a malis quae in praesenti patitur, ibi, redime. Primo ergo ponit petitionem. Ubi sciendum est, quod duobus generibus hominum servatur poena a Deo: scilicet illis qui sunt impii sive peccatores contra Deum: Ezech. 18: impietas impii erit super eum. Et ideo dicit, ne perdas etc.: quasi dicat: si hic affligor et patior terrena mala cum impiis, tamen ne perdas animam meam cum eis. Item servatur poena impiis contra proximum: ideo dicit, et cum viris sanguinum vitam meam: Ps. 54: viri sanguinum et dolosi. Hic computantur omnes qui contra proximum offendunt, quocumque modo. Est autem triplex sanguis. Unus qui causatur ex cibo et potu: unde cibus et potus dicitur sanguis pauperum: Eccl. 34: panis gentium vita pauperis est: qui defraudat illum, homo sanguinis est. Secundus est sanguis hominis; et hoc effundit homicida. Tertius est sanguis seminis ad speciem conservandam, et hunc effundit fornicator, quia causa prolis non agit. In quorum manibus iniquitates sunt; quasi dicat: ideo hoc peto, scilicet ut separer ab his tunc, quia nunc separatus sum in conversatione et vita, quia in eorum manibus iniquitates sunt, scilicet sunt valde proni ad malum: Prov. 1: pedes eorum ad malum currunt, et festinant ut effundant sanguinem: Isa. 59: opera iniquitatis in manibus eorum.
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Item est inclinatio affectus eorum ad mundana; unde dicit, dextera eorum repleta est muneribus: Job 15: ignis devorabit tabernacula eorum qui munera libenter accipiunt. Vel dextera eorum repleta est muneribus; quasi dicat, licet ipsi sint iniqui, tamen das eis temporalia, et in his consistit merces eorum: Matth. 6: receperunt mercedem suam.
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Consequenter describit se, dicens, ego autem in innocentia mea ingressus sum; quasi dicat, hoc peto ut sicut illis praeparas mala, ita praepares mihi bona, sicut dicit Psalm. 83: non privabit bonis eos qui ambulant in innocentia. Consequenter petit ut liberetur a malis praesentibus. Mala quae sunt homini, duplicia possunt esse; quia vel sunt mala exteriora, et ab his petit redimi: unde dicit, redime me, ut servum malorum me prementium. Vel de redemptione humani generis. Vel sunt mala interiora, et ab his petit liberari; unde dicit, miserere mei, quia miseria proprie respicit malum interius: Prov. 14: miseros facit populos peccatum.
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Pes enim. Hic ponitur ratio quare hoc petit; et est duplex. Una est de praeterito, quae est rectitudo vitae; unde dicit, pes meus, idest affectus meus, vel processus meus, stetit in directo. Item de futuro propono tibi semper servire; unde dicit: in Ecclesiis benedicam te domine, idest coram multis: Psalm. 39: annunciavi justitiam tua in Ecclesia magna. Et dicit pluraliter, propter multitudinem particularium Ecclesiarum, ut dicitur Apoc. 3.
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v. 2 proba me, Domine, ut peritus argentarius, qui argentum et aurum explorat, et vide, an iniquitatis et fraudis ullius scoria in me resideat, e£ tenta me, periculum fac de me, ut quod in animo lateat prodatur; ure renes meos et cor meum, excoque, examina et explora mentem meam, affectus meos motusque animi. Tanta vero fiducia tale examen a Deo postulare potest
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v. 3 quoniam misericordia tua ante oculos meos est, hebr הסד benignitas, gratia 1261 ; semper ei obver- . sabatur quam benigne Deus agat cum suis ; omnes enim viae Domini misericordia et veritas (24,10), e£ complacui in veritate tua hebr et ambulavi in veritate tua ; cf. 24,5; memor benignae Dei providentiae et gubernationis, seu misericordiae populo praestitae in omni vitae conditione et afflictione vitam instituit secundum. veram normam a Deo in lege propositam. = > Atque se non cum simulatione quadam sed in veritate versatum esse (Eus.), vitae ratione enarrata probat
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v. 4 non sedi cum concilio vanilatis, hebr, Hier cum viris vanitatis, cum viris iniquis, e£ cum iniqua gerentibus non introibo, verte non intravi, hebr cum occultis, qui in occulto dolos machinantur, quorum mores lucem fugiunt et vitant ; > püs non sedebo, non sedeo ; non eorum consuetudine seu familiaritate utor. Vario modo excludit ullum cum iniquis commercium. Dein affirmat se immunem, purum a culpa
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v. 6 /avabo inter innocentes manus meas, in innocentia (hebr, Hier), Aq. i» ἀθῳότητι, Sym. ἐν χαθαρότητι lavo manus i.e.me purum a scelere profiteor (cf. Deut. 21,6. P. 72,13). Antequam ingrederentur tabernaculum testimonii, sacerdotes iubebantur manus et pedes lavare (Ex. 30,19); psalmista alludens ad hunc usum eiusque significationem indicans profitetur se pura mente accelim refertur ex tractatu mischnico Succa, singulis diebus viros po tes ramos cinxisse altare cantantes PE (p. 231). De tali pompa nulla quidem mentio fit in lege; at eius vestigium cerni potest Ps. 42 (41) 5 et 118,27 ; sacram saltationem ante arcam olim peregit David ; sacerdotes Baal circa altare transiliebant (3 Reg. 18,26). Quare ipsis psalmi verbis nobis patefit vel choros actos esse circa altare holocaustorum, vel solitos esse levitas circumstare altare, dum sacrificia offerebantur (Ag.) ; αὐ audiam vocem laudis, dum sacra fiebant, carmina cantabantur ; hebr ut audire faciam voce laudem, Hier ut clara voce praedicem laudem, et similiter Sym. quoque. Ipse itaque cantica laudis etiam cum ceteris canit ; ad quam acceptionem omnino congruit e£ enarrem universa mirabilia eius, in piis illis canticis, uti in psalmis, praedicantur et celebrantur magnalia et miracula Dei (cf. Ps. 135, 4-25 ; 134, 8-13). Psalmista se prodit cantibus saeris delectatum et deditum ; benedicite Dominum, qui statis in domo Domini, in atris domus Dei nostri (Ps. 133,1) ; psallite Deo nostro 1n cithara (Ps. 146,7) ; laudate eum 1n psalterio et cithara, laudate eum in tympano et choro etc. (Ps. 150,3). Atque quanta animi pietate sacris carminibus decantandis operam det, declarat
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v. 8 Domine, dileri decorem domus tuae, hebr diligo habitaculum domus tuae (Hier), Sym. ἀνάχτορον (palatium regium) posuit ἀντὶ τῆς εὐπρεπείας (T heod.) et locum habitationis gloriae tuae ; cf. 3 Reg. 8,11 impleverat gloria Domini domum Domini et 2 Par. 5,14; 7,3. Quomodo David cantica sacra instituerit, vide 1 Par. 16,4 seq. 25,1 sq. 2 Par. 29,25; de canticis 1n dedicatione templi, vide 2 Par. 5,12.13 et 1,6. Cum itaque tot proferre possit documenta probitatis et pietatis, merito orare potest
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v. 10 in quorum manibus iniquitates sunt, manibus eorum turpe scelus (hebr) adhaeret, dextera eorum repleta esí muneribus, iudices iniusti designantur, qui libenter munera aecipiunt et corrumpuntur ad iura pervertenda; quare munera accipere lege prohibitum erat iudicibus (Ex. 23,8. Deut. 16,19). Uti igitur 8 moribus illorum quam maxime remotus est, ita non poterit esse particeps sortis 86 poenae eorum;
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v. 11 ego autem in innocentia mea ingressus sum, verte ingredior, gradior; vitam duco immaculatam ; redit precatio ad initum ; redime me, libera -me a vexatione impio- ο΄ Quare confidenter se tutam ae securam habere viam atque planam . P . affirmat v. 12. pes meus stetit in directo, stat in plana via, ubi ingredi ἫΝ — lieet sine offendieulo, sine periculo; et pro tali securitate ac protec- E tione divina in ecclesiis benedicam te, Domino ; in coetibus ad Dei ES cultum celebrandum et laudes eius canendas institutis; pro variis E JEEP a , x. TEN | 1. Psalmus David — priusquam liniretur : : meas ; | qui tribulant me inimici mei | ipsi infirmati sunt et ceciderunt. | 3. Si con- CT = Ssistant adversum me 688178, |.non timebit cor meum ; | si ezsurgat adversum me E^ |» |. proelium, | in hoc ego sperabo. E. E 4. Unam petii a Domino, | hanc requiram ; | ut inhabitem in domo: Domiti - David ope Dei munitus nihil esse timendum intrepido animo testa- E — tur exoptans ut in cultu sacro secure liceat versari; quare rogat, ut . continuo Dei favore contra inimicorum insidias protegatur. — In titulo i - - hebr non legitur illud πρὸ τοῦ χρισθῆναι, et iam 772600. immerito id addi | affirmat neque reperiri in hexaplis. Cum "animi exsultatione EN IEEE opitulatorem Deum b (Hier), Aq Sym σωτήριόν μου, in quo scil. tota spes salutis reponitur, qui solus servare potest. lam 51 Deus ut talis toto animi affectu compellatur et salutatur, quid magis consequens est quam ut triumphantis in morem exclametur quem timebo? ; si Deus pro nobis, quis contra munimentum vitae meae, Aq quinta χραταίωμα, a quo trepidabo ? Et quam merito has Dei laudes annuntiet, ostendit ex iis quae iam expertus est; v. 2 dum appropiant super me nocentes, cum contra me derent et opprimerent (cf. 13,3. Mich. 3,3), qui tribulant me inimici mei, ipsi infirmati sunt et ceciderunt, ipsi impegerunt et corruerunt ; « mea spe, ait, minime Íírustratus sum ; sic tuo auxilio fretus » (Theod.); me nihil contra eos aggrediente, ipsi viribus destituti cor- Unde tali experientia edoctus laeto animo asserere potest
25:8
… Such a concept of missing an end, of not reaching a goal, is moreover quite clear in the Hebrew and Greek term usually used to indicate sin (ἁμαρτία = to fail, to miss the mark: cf. Is. 65:20, Ps. 25:8, where the delinquentius in via are not those whom a sin stops along the way, but those who miss the goal).
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.