Dominus illuminatio. David’s faith and hope in God.
Dauid being in great distresse through persecution, and hauing assured confidence in God, describeth the great securitie of Gods protection. 7. sheweth the same experienced in him self. 12. prayeth for continuance therof 13. and incorageth his owne soule, in hope of life euerlasting, to perseuer in vertue.
1The psalm of David before he was anointed. The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid?Salmo di David, prima ch'ei fosse unto. Il Signore mia luce, e mia salute: chi ho io da temere? Il Signore difende la mia vita: chi potrà farmi tremare?The Psalme of Dauid before he was annoynted. OVR Lord is my illumination, and my saluation, whom shal I feare? Our Lord is the protectour of my life, of whom shal I be afrayd?Psalmus David, priusquam liniretur. Dominus illuminatio mea et salus mea: quem timebo ? / Dominus protector vitæ meæ: / a quo trepidabo ? 2Whilst the wicked draw near against me, to eat my flesh. My enemies that trouble me, have themselves been weakened, and have fallen.Nel mentre che i cattivi mi vengon sopra per divorar le mie carni. Questi nemici miei, che mi affliggono, eglino stessi hanno inciampato, e sono caduti.Whiles the harmeful approch vpon me, to eate my flesh. Mine enemies that truble me, them selues are weakened and are fallen.Dum appropiant super me nocentes ut edant carnes meas, / qui tribulant me inimici mei, / ipsi infirmati sunt et ceciderunt. 3If armies in camp should stand together against me, my heart shall not fear. If a battle should rise up against me, in this will I be confident.Quando io avrò contro di me degli eserciti attendati, il mio cuore non temerà. Quando si verrà a battaglia contro di me, in questo io porrò mia speranza.If campes stand together against me, my hart shal not feare. If battel rise vp against me, in this wil I hope.Si consistant adversum me castra, non timebit cor meum; / si exsurgat adversum me prælium, in hoc ego sperabo. 4One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple.Una sola cosa ho domandato al Signore; questa io cercherò; che io possa abitare nella casa del Signore per tutti i giorni della mia vita: Affine di vedere il gaudio del Signore, frequentando il suo tempio.One thing I haue asked of our Lord, this wil I seeke for, that I may dwel in the house of our Lord al the dayes of my life. That I may see the pleasentnes of our Lord, and visite his temple.Unam petii a Domino, hanc requiram, / ut inhabitem in domo Domini omnibus diebus vitæ meæ; / ut videam voluptatem Domini, et visitem templum ejus. 5For he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle.Imperocché egli mi ha ascoso nel suo tabernacolo, nel giorno delle sciagure mi pose al coperto nell'intimo del suo tabernacolo.Because he hath hid me in his tabernacle: in the day of euils he hath protected me, •in the secrete of his tabernacle.Quoniam abscondit me in tabernaculo suo; / in die malorum protexit me in abscondito tabernaculi sui.
6He hath exalted me upon a rock: and now he hath lifted up my head above my enemies. I have gone round, and have offered up in his tabernacle a sacrifice of jubilation: I will sing, and recite a psalm to the Lord.Sopra di un'alta pietra mi trasportò, e adesso ha innalzata la mia testa, sopra de' miei nemici. Starò intorno a lui immolando sacrifizj nel suo tabernacolo al suon delle trombe: canterò, e salmeggerò lodando il Signore.In a rocke he hath exalted me: and now he hath exalted my head ouer mine enemies. I haue gone round about, and haue immolated in his tabernacle an host of iubilation: I wil sing, and say a Psalme to our Lord.In petra exaltavit me, / et nunc exaltavit caput meum super inimicos meos. / Circuivi, et immolavi in tabernaculo ejus hostiam vociferationis; / cantabo, et psalmum dicam Domino. 7Hear, O Lord, my voice, with which I have cried to thee: have mercy on me and hear me.Esaudisci, o Signore, la voce mia, colla quale ti ho invocato: abbi misericordia di me, ed esaudiscimi.Heare ô Lord my voice, wherwith I haue cried to thee: haue mercie on me, and heare me.Exaudi, Domine, vocem meam, qua clamavi ad te; / miserere mei, et exaudi me. 8My heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek.Con te parlò il cuor mio; gli occhi miei ti hanno cercato: la tua faccia cercherò io, o Signore.My hart hath sayd to thee, my face hath sought thee out: thy face ô Lord I wil seeke.Tibi dixit cor meum: Exquisivit te facies mea; / faciem tuam, Domine, requiram. 9Turn not away thy face from me; decline not in thy wrath from thy servant. Be thou my helper, forsake me not; do not thou despise me, O God my Saviour.Non rivolgere la tua faccia da me, non ritirarti per isdegno dal servo tuo. Sii tu mio aiuto, non mi abbandonare, e non disprezzarmi o Dio mio Salvatore.Turne not away thy face from me: decline not in wrath from thy seruant. Be thou my helper: forsake me not, neither despise me ô God my Sauiour.Ne avertas faciem tuam a me; / ne declines in ira a servo tuo. / Adjutor meus esto; ne derelinquas me, / neque despicias me, Deus salutaris meus. 10For my father and my mother have left me: but the Lord hath taken me up.Perché il padre mio, e la madre mia mi hanno abbandonato: ma il Signore si è preso cura di me.Because my father and my mother haue forsaken me: but our Lord hath taken me.Quoniam pater meus et mater mea dereliquerunt me; / Dominus autem assumpsit me. 11Set me, O Lord, a law in thy way, and guide me in the right path, because of my enemies.Ponimi davanti, o Signore, la legge della tua via, e per riguardo a' nemici miei guidami pel diritto sentiero.Geue me a law ô Lord in thy way: and direct me in the right path, because of mine enemies.Legem pone mihi, Domine, in via tua, / et dirige me in semitam rectam, propter inimicos meos.
12Deliver me not over to the will of them that trouble me; for unjust witnesses have risen up against me; and iniquity hath lied to itself.Non abbandonarmi ai desiderj di coloro, che mi perseguitano, dopodichè si son presentati contro di me dei testimonj falsi, e l'iniquità si inventò delle menzogne.Deliuer me not into the soules of them that truble me: because vniust witnesses haue risen vp against me, and iniquity hath lyed to it selfe.Ne tradideris me in animas tribulantium me, / quoniam insurrexerunt in me testes iniqui, / et mentita est iniquitas sibi. 13I believe to see the good things of the Lord in the land of the living.Credo, che io vedrò i beni del Signore nella terra de' vivi.I beleue to see the good things of our Lord, in the land of the liuing.Credo videre bona Domini in terra viventium. 14Expect the Lord, do manfully, and let thy heart take courage, and wait thou for the Lord.Aspetta il Signore, diportati virilmente, e prenda vigore il cuor tuo, e aspetta pazientemente il Signore.Expect our Lord, doe manfully: and let thy hart take courage, and expect thou our Lord.Expecta Dominum, viriliter age: / et confortetur cor tuum, et sustine Dominum.
26:1
Berthier
Anointed. Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. (Berthier)
Haydock
For dangers threatened David even after he had been declared king. (Haydock)
Calmet
Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 Kings 16:13., and 2 Kings 2:4., and 5:3. (Calmet)
Berthier
Some suppose that he alludes to the entertainment given him by Abimelech[Achimelech?] , (ver. 5 and 12.; Theodoret) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle, 2 Kings 21:17. It expresses the sentiments of the Levites in captivity, (Calmet) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstance of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. (Berthier)
St. Augustine
Afraid. "Find one more powerful, and then fear." (St. Augustine)
Worthington
God both giveth light and strength, so that no enemy can hurt his servants, Luke 21:15. (Worthington)
26:2
Calmet
Flesh. This expression marks the fury of his enemies. See Job 19:22., and 31:31. (Calmet)
Haydock
That. Hebrew and Septuagint, "and my foes." This may denote domestic, and the former word public, enemies. (Haydock)
Calmet
Weakened. Hebrew also, "have stumbled." Those who came to take Jesus Christ, verified this prediction, John 18:6. (Calmet)
26:3
Calmet
This; God's protection (Haydock) and light, (Menochius) or in the very heat of battle: praelium. Septuagint express the Hebrew feminine pronoun, as they do with the Vulgate, ver. 4, unam. There is no neuter in Hebrew, which commonly uses the feminine, instead. (Calmet)
Menochius
It may be deemed too scrupulous an exactitude, to express this in a version. The word petition may be understood. (Berthier) (Menochius)
Du Hamel
The one petition of David comprised every blessing; as he had his mind bent on heaven. (Du Hamel)
26:4
Berthier
House; the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier)
Calmet
He had already expressed a similar wish, Psalm 25:8. (Calmet)
St. Augustine
"When we love what God approves, he will surely grant our request." (St. Augustine)
Worthington
David esteemed it as a special benefit to be in the Catholic Church, which is the only true house of God. (Worthington)
Calmet
Delight; beauty and sweetness, as the Hebrew implies. Many of the ancients read, "the will," voluntatem, with Sixtus V, etc. But the edition of Clement VIII agrees with the Hebrew and Oriental versions. (Calmet)
Haydock
To comply with God's will, is the only means of arriving at his beatific vision. (Haydock)
Menochius
David was more grieved at being kept at a distance from the tabernacle, than from his own family. He envied the happiness of those who could attend the divine worship. (Menochius)
26:5
Worthington
Tabernacle; in the Catholic Church, so that the enemy can either not find, or at least cannot hurt, my soul. (Worthington)
Calmet
I hope one day to enjoy rest in the temple. (Calmet)
Calmet
The verbs are in the future, in Hebrew both here and in the following verse. But they may be as well explained in the sense of the Vulgate. Those who find themselves in danger, must still have recourse to God's presence, (Berthier) where, as (Haydock) in the asylum of the tabernacle, (Menochius) or of the temple, they will be protected. (Calmet)
Worthington
God rewards those with glory in death, who have suffered for his name. (Worthington)
26:6
Haydock
Round. Hebrew, "my enemies around." But the Septuagint understand it of David, (Berthier) or of the priest, who poured the blood of the victims on different sides of the altar. (Haydock)
Calmet
Jubilation: singing and music, which are styled the fruit, or calves of the lips, Isaias 57:19., and Osee 14:3. (Calmet)
Worthington
David diligently recounted God's benefits, with all his heart and voice. (Worthington)
Menochius
He offered sacrifices by ministry of the priests, on the altar of holocausts, which was not in, but before, the tabernacle. (Menochius)
26:7
Haydock
To thee, is understood in Hebrew and the Roman Septuagint. (Haydock)
26:8
Haydock
Face hath. Hebrew pointed, "faces seek ye." But Septuagint, St. Jerome, Chaldean, etc., take no notice of these points; and even Protestants' marginal note has, "My heart said unto thee, Let my face seek thy face;" (Berthier) though in the text they derange the words, and add, "When thou saidst, Seek ye my face, my heart said," etc. (Haydock)
St. Augustine
Seek. "I have sought for no reward besides thee." (St. Augustine)
Worthington
I have earnestly desired to see thee face to face, 1 Corinthians 13:12. (Worthington)
26:9
Decline not. Hebrew, "put not away." (Protestants) But the Vulgate seems preferable.
Theodoret
Forsake. Septuagint (Complutensian and Aldine) me aposkorakises, "send me not to the crows," an expression borrowed from profane authors, who said, "to the crows," when they held a person in sovereign contempt. (Theodoret; Berthier)
Haydock
Grabe substitutes this word, though the Alexandrian and Vatican manuscripts agree with us. (Haydock)
Berthier
There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. (Berthier)
Worthingtonn
David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. (Worthingtonn)
26:10
Berthier
For. Hebrew, "Though." David's parents fled to him, 1 Kings 22:1. Yet they had made small account of him, till Samuel called him forth, 1 Kings 16:10. The father-in-law and mother-in-law may be also designated. When a saint is deprived of every human advantage, he may still say with St. Augustine, "They have taken from me what God gave, but they have not taken God from me, who gave those things." (Berthier)
Calmet
Though I am like an orphan, I hope for all good from God, my father, Isaias 63:16. (Calmet)
26:11
Worthington
Enemies, who strive to pervert me. Keep me in the right path, which thou hast already made known to me. (Worthington)
26:12
Haydock
Will. Literally, "souls." (Haydock)
Some ancient copies have, "the hands."
Haydock
Unjust. Hebrew, "false." (Haydock)
Calmet
To itself, ought not to be urged no more than eat sibi, vade tibi, Genesis 12:1., and Canticle of Canticles 1:7. (Calmet)
Haydock
It is a Hebrew idiom. (Haydock)
Berthier
Many find fault with the Septuagint and Vulgate in this place, but without reason; and they do not agree in their versions. Symmachus and St. Jerome come near to us. Puach means to breathe, or entangle; and our version intimates, that "iniquity has entangled itself:" vipheach chamas, "and open lying." (St. Jerome) (Berthier)
Calmet
The accusers of Susanna, and of our Saviour, could not agree in their testimony. The Chaldeans continually calumniated the captives, Isaias 52:4., and Jeremias 50:33. (Calmet)
Worthington
Worldlings still do the same, (Matthew v.) delighting in lies, which will prove their own ruin. (Worthington)
26:13
St. Jerome
1:Hebrew, "But I believe that I shall see." (St. Jerome)
Haydock
"I had fainted, unless," etc. (Protestants) (Haydock)
Haydock
Living, or of promise, as this country is often designated, (Muis; Tirinus; Du Pin; Calmet) or rather in heaven, (Berthier; Menochius) where death shall be no more. (Haydock)
Calmet
The Fathers explain it in this more elevated sense. (Calmet)
Worthington
The just are comforted by God, and by the hope of heavenly rewards. (Worthington)
Haydock
The land of the living may be opposed to the grave, where none can worship God. (Haydock)
26:14
Haydock
And let. Hebrew, "and he will strengthen my heart, and wait" (instead of and, Protestants put, without reason, "Wait, I say) on the Lord." We must do our utmost: yet all our strength must come from God. (Haydock)
Worthington
The prophet encourageth his own soul to exercise patience, fortitude, and longanimity (Psalm xxx.; Worthington) unto the end. (Worthington)
26:1
Before his second annointing, as is probable. 2. Reg. 2.
Against ignorance God illuminateth his seruantes.
against infirmitie he geueth streingth.
so he nedeth not to feare anic mans malice, suteltie, nor force. Luc. 21. v. 15.
26:4
How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God!
26:5
Albeit the spiritual or carnal enemie seke to ouerthrow me, yet I am secure in the Catholique Church.
God either suffereth not the enemie to find his seruant.
26:6
or not to be able to hurt him spiritually
whē a martyr or confessour dieth, then he getteth the victorie against the perse•ntors.
Diligently recounting al thy benefites, I render thankes by sacrifice and praise.
not only in hart, but also singing with loud voice and instrument.
26:8
In my inward sincere cogitation I desire, and seeke that I may see thee,
face to face 1. Cor. 13. v. 12.
26:9
In the meane time ô Lord, grant me thy fauour,
leaue me not though thou be angrie with me.
He speaketh [in the person of orphanes.
26:10
Though car nal parentes forsake the iust man in tribulation, yet God hath then most special care of him.
26:11
Establish my hart in thy law.
conserue me in the right way, which thou hast already taught me, and it is the more necessarie, because myne enemies labour to peruert me.
26:12
the willes.
false witnesses accused Dauid, others accused Christ: Mat. 26. others do stil accuse the iust Mat. 5.
the wicked please themselues in lying, but the chief hurt finally turneth vpon themselues.
26:13
The prophet and al iust men are comforted by God, and hope of reward in heauen.
26:14
The iust exhorteth his owne soule to patience
fortitude,
and longanimitie.
Concordance Psal. 30.
26:1
Origen † AD 254 Origen De Principiis 3.2.5
… whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? When the enemies draw near to me, to eat my flesh, my enemies who trouble me, they stumbled and fell. Though an host encamp against me, my heart shall not fear; though war should rise against me, in Him shall I be confident.”
Origen † AD 254 Origen Against Celsus 6.5
… “The Lord is my light and my salvation: whom shall I fear?”
Origen † AD 254 Origen Against Celsus 8.27
… “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear.”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.18
… For though “life” and “the light” of men are the same thing, the notions are taken separately. This light of men is also called, by Isaiah, “the light of the Gentiles,” where he says, “Behold I have set Thee for a covenant of the generation, for a light of the Gentiles;” and David, placing his confidence in this light, says in the twenty-sixth Psalm,
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 27
… whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… For unless the Lord had built the house, and kept the city, in vain did the builders toil, and the keepers watch
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… That sheweth mercy. Next; since to will also is from God, he has attributed the whole to God with reason. However much you may run, however much you may wrestle, yet you need one to give the crown. Except the Lord build the house, they laboured in vain that built it: Except the Lord keep the city, in vain they watched that keep it.
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… Next he says, “Lightening souls with the light of knowledge.” This grace also the doctrine of godliness ascribes alike to the Father, to the Son, and to the Holy Ghost. For He is called a light by David
St John Chrysostom † AD 407 Homilies on First Corinthians 41
These things therefore think upon, and say with David, “The Lord is my light and my Saviour , whom shall I fear? (
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
… For as David also doth not address God every where in one way or with the same titles; but when he is upon battle and victory, “I will love Thee, he saith, O Lord my strength; the Lord is my buckler :” when again upon delivery from affliction and the darkness which overwhelmed him, “The Lord is my light and my salvation;” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… How then, he means, shall we be sufficient for the keeping of them? “By the Holy Ghost”; that is if we have the Spirit with us, if we do not expel grace, He will stand by us. For, “Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman waketh but in vain.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… learn, that this denial [arose] not so much from sloth, as from His being forsaken of God, who was teaching him to know the measures of man and not to contradict the sayings of the Master, nor to be more high-minded than the rest, but to know that nothing can be done without God, and that “Except the Lord build the house, they labor in vain who build it” (
St Augustine of Hippo † AD 430 The Confessions 10.23
… For I ask of every man, whether he would rather rejoice in truth or in falsehood. They will no more hesitate to say, “in truth,” than to say, “that they wish to be happy.” For a happy life is joy in the truth. For this is joy in Thee, who art “the truth,” O God, “my light,”
St Augustine of Hippo † AD 430 The Enchiridion 81
… Wherefore not only ought we to pray for pardon when we have sinned, saying, “Forgive us our debts, as we forgive our debtors;” but we ought to pray for guidance, that we may be kept from sinning, saying, “and lead us not into temptation.” And we are to pray to Him of whom the Psalmist says, “The Lord is my light and my salvation:”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 37
… ‘I laboured more abundantly than they all: yet not I, but the grace of God that was with me;’ and again: ‘It is not of him that willeth, nor of him that runneth, but of God that showeth mercy;’ and again: ‘Except the Lord build the house, they labour but in vain who build it.’
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.12
… and yet without some faith he neither gave alms nor prayed. For how did he call on him on whom he had not believed? But if he could have been saved without the faith of Christ the Apostle Peter would not have been sent as an architect to build him up; although, “Except the Lord build the house, they labour in vain who build it.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.9
… If the city which has given us birth according to the flesh abide not, yet that which has given us birth according to the Spirit abides for ever. “The Lord doth build up Jerusalem.” Has He by sleeping brought His building to ruin, or by not keeping it, let the enemy into it? “Except the Lord keep the city, he that keepeth it waketh but in vain.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.1
1. Christ’s young soldier speaketh, on his coming to the faith. “The Lord is my light, and my salvation: whom shall I fear?” (
Pope St Leo I the Great † AD 461 Sermons 26
… so that we may be fellow-workers in His works, and with the exultation of Faith may utter that prophetic song: “the Lord is my light and my salvation: whom shall I fear? the Lord is the defender of my life: of whom shall I be afraid
26:2
St Ambrose of Milan † AD 397 Concerning Repentance 1.14
77. Do not then fear if your flesh be eaten away, the soul is not consumed. And so David says that he does not fear, because the enemy were eating up his flesh but not his soul, as we read: “When evil-doers come near upon me to eat up my flesh, my foes who trouble me, they were weakened and fell.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… And how shall we be able to bring this war to an issue? one will ask. If thou perceivest that when thou speakest ill of thy brother, thou art casting up mire out of thy mouth, if thou perceivest that it is a member of Christ that thou art slandering, that thou art eating up thine own flesh (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.2
2. “Whilst the guilty approach unto me to eat up my flesh” (
26:3
Origen † AD 254 Origen's Commentary on Matthew 10.14
… the heart of man.” For pain is a worm and a moth, which wounds the heart which has not its treasures in heaven and spiritual things, for if a man has his treasure in these—“for where the treasure is, there will the heart be also,” —he has his heart in heaven, and on account of it he says, “Though an host should encamp against me, my heart shall not fear.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 10
… “Though an host should be arrayed against me, my heart shall not fear; though war should rise up against me, in that will I put my hope. One hope have I sought of the Lord, this will I require; that I may dwell in the house of the Lord all the days of my life.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 8
… And he could not stand up on account of the blows, but he prayed as he lay. And after he had prayed, he said with a shout, Here am I, Antony; I flee not from your stripes, for even if you inflict more nothing shall separate me from the love of Christ. And then he sang, ‘though a camp be set against me, my heart shall not be afraid
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.5
Though he may brandish the spear of his accusations and hurl them against us with all his might, we trust in the Lord our Saviour that his truth will encompass us as with a shield, and we shall be able to sing with the Psalmist: “Their blows have become as the arrows of the little ones,” and
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.3
3. “If camps stand together against me, my heart will not fear.” But if the multitude of gain-sayers conspire to stand together against me, my heart will not fear, so as to go over to their side. “If war rise up against me, in this will I trust” (
26:4
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.97
97. Who is the man who has never beheld, as our duty is to behold it, the fair beauty of the Lord, nor has visited His temple,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.133
133. Holy David desired beyond all else for himself that he might behold and gaze upon this, for he says: “One thing have I asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, and see the pleasure of the Lord.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
86. Then follow the words: “That they may see My glory.” Here too He did not say: “that they may have My glory,” but “that they may see” it. For the servant sees, the Lord possesses; as David also has taught us, saying: “That I may see the delight of the Lord.”
St Jerome † AD 420 The Letters of St. Jerome 130.19
… Then shall we sing with the prophet: “Lord, I have loved the habitation of thy house and the place where thine honour dwelleth;” and again: “one thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life.”
St Augustine of Hippo † AD 430 The Confessions 11.22
… Give, since I have undertaken to know, and trouble is before me until Thou dost open it. Through Christ, I beseech Thee, in His name, Holy of Holies, let no man interrupt me. For I believed, and therefore do I speak. This is my hope; for this do I live, that I may contemplate the delights of the Lord.
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, neither coming nor passing away. But now are my years spent in mourning.
St Augustine of Hippo † AD 430 The Confessions 12.11
13. Whence the soul, whose wandering has been made far away, may understand, if now she thirsts for Thee, if now her tears have become bread to her, while it is daily said unto her “Where is thy God?” if she now seeketh of Thee one thing, and desireth that she may dwell in Thy house all the days of her life.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.15
… “One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple”?
St Augustine of Hippo † AD 430 On the Holy Trinity 1.10
… And so he in whom “the Spirit maketh intercession with groanings which cannot be uttered,” says, “One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to contemplate the beauty of the Lord.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… That one God, therefore, the Father and the Son and the Holy Spirit, who will not appear, except for joy which cannot be taken away from the just; for which future joy he sighs, who says, “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord:”
St Augustine of Hippo † AD 430 Of Holy Virginity 39
… They are different sayings, “Whither shall I go away from Thy Spirit, and from Thy face whither shall I flee?” and, “One thing I have sought of the Lord, this I will seek after; that I may dwell in the house of the Lord through all the days of my life, that I may consider the delight of the Lord, that I be protected in His temple:”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 49
… For one thing has he required of the Lord, and that he still seeks after, that he may dwell in the house of the Lord all the days of his life, in order to behold the pleasantness of the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.4
4. “One have I asked of the Lord, this will I require.” For one petition have I asked the Lord, this will I require. “That I may dwell in the house of the Lord all the days of my life” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 42.5
… that will I seek after; that I may dwell in the house of the Lord all the days of my life.” Wherefore so? “That I may behold” (he saith) “the beauty of the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.7
… 6 ). This is therefore the King of whom we are the members. A King Christ is, our Head, our King. Thou hast given to Him days upon days; not only those days in that time that hath end, but days upon those days without end. “I will dwell,” he saith, “in the house of the Lord, for length of days.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.19
… Therefore the heart is right with God, when it doth seek God for the sake of God. For one thing he desired of the Lord, the same he will require, that he may dwell always in the House of the Lord, and may meditate on the pleasantness of Him.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.35
… 70 ): or, as some interpreters have made thereof a new word, “His sanctifying.” The unicorns are rightly understood to be those, whose firm hope is uplifted unto that one thing, concerning which another Psalm saith, “One thing I have sought of the Lord, this I will require.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.10
… if his country is sweet, travel is bitter; if travel is bitter, all the day there is trouble. When is there not trouble? When there is joy in one’s country. “At Thy right hand are delights for evermore.” “Thou shalt fill me with joy,” he saith, “with Thy countenance: that I may see the delight of the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.7
… There are found the true commandments, made fast for ever and ever; here is the very heritage of the New Covenant commanded for ever. “One thing,” he saith, “I have desired of the Lord, which I will require: even that I may dwell in the house of the Lord all the days of my life.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.5
5. “For He hath hidden me in His tabernacle in the day of my evils” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.6
6. “On a rock hath He exalted me.” And that what I believed might be made manifest for salvation, He hath made my confession to be conspicuous in His own strength. “And now, lo! He hath exalted mine head above mine enemies” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.7
7. “Hear my voice, O Lord, wherewith I have cried unto Thee” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.6
… that so the will not to resist may be elicited from them, and not that they should be brought in against their will: for it is written, I will sacrifice to thee willingly ( Ps. lviii. 8 ); and, Of my own will I will confess to him (
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St Augustine of Hippo † AD 430 The Confessions 1.18
… Thou seest this, O Lord, and keepest silence, “long-suffering, and plenteous in mercy and truth,” as Thou art. Wilt Thou keep silence for ever? And even now Thou drawest out of this vast deep the soul that seeketh Thee and thirsteth after Thy delights, whose “heart said unto Thee,” I have sought Thy face, “Thy face, Lord, will I seek.”
St Augustine of Hippo † AD 430 The Confessions 9.3
… And tarrying for Nebridius to follow us, which being so near, he was just about to do, when, behold, those days passed over at last; for long and many they seemed, on account of my love of easeful liberty, that I might sing unto Thee from my very marrow. My heart said unto Thee,—I have sought Thy face; “Thy face, Lord, will I seek.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.7
… His own temple, if ye would that He should come and make His abode with you, “Think of the Lord with a good heart, and in simplicity of heart seek for Him.” Mark well who it is to whom ye say, if so be ye do say it, and say it in sincerity, “My heart said to Thee, I will seek Thy face.” Let thine heart also say, and add, “Thy face, Lord, will I seek.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.8
8. “My heart hath said to Thee, I have sought Thy countenance” (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
67. Why take such delight in that rack of questioning? You hear the name of the Son of God; abolish it, then, or acknowledge His true nature. You hear speak of the womb—acknowledge the truth of undoubted begetting. Of His heart—know that here is God’s word. Of His right hand—confess His power. Of His face—acknowledge His wisdom.
St Augustine of Hippo † AD 430 Of Holy Virginity 39
… that I may dwell in the house of the Lord through all the days of my life, that I may consider the delight of the Lord, that I be protected in His temple:” and, “Turn not away Thy face from me:”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 43
… and God does so will, therefore it is possible.’” See how unwilling he was to say, “If God give His help, then it would be possible;” and yet the Psalmist thus addresses God: “Be Thou my helper, forsake me not;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 6
… In order, then, to our performance of good works, let us not have hope in man, making strong the flesh of our arm; nor let our heart ever depart from the Lord, but let it say to him, “Be Thou my helper; forsake me not, nor despise me, O God of my salvation.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 13
… for, were that only to withdraw itself, man falls, not raised up, but precipitated by free will. Wherefore no man ought, even when he begins to possess good merits, to attribute them to himself, but to God, who is thus addressed by the Psalmist: “Be Thou my helper, forsake me not.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 2
… but rather thus, that hearing from Him, “Without me ye can do nothing,” he himself also says to Him, “Be thou my helper! Forsake me not.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.4
… for this much knocking is wont to be made unto God, while men say, “Doeth the Father anything which the Son doeth not? or doeth the Son anything which the Father doeth not?” Let us first speak of the Father and the Son. And when He to Whom we say, “Be Thou my helper, leave me not,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.9
… For what is more grievous than this punishment to one who loveth and seeketh the truth of Thy countenance? “Be Thou my Helper.” How shall I find it, if Thou help me not? “Leave me not, neither despise me, O God my Saviour.” Scorn not that a mortal dares to seek the Eternal; for Thou, God, dost heal the wound of my sin.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.14
14. “Turn Thou away Thy face from my sins, and all mine iniquities blot out” ( ver. 9 ). For now bones humbled exult, now with hyssop cleansed, humble I have become. “Turn Thou away Thy face,” not from me, but “from my sins.” For in another place praying he saith, “Turn not away Thy face from me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.21
… “I have kept them,” then, because “all my ways are in Thy sight.” With a look favouring and aiding man, he meant it to be understood that God seeth his ways: according to the prayer, “O hide not Thou Thy face from me.”
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St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 16
… But assuredly that which the sacred Psalm sings in our ears, is true; “Because my father and my mother have forsaken me, but the Lord hath taken me up.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.10
… For those not taken up, are exposed; those taken up are nursed. Thinkest thou God hath so taken thee up, as when an infant thy mother took thee up? Not so, but to eternity. For thy voice is in that Psalm, “My father and my mother forsake me, but the Lord hath taken me up.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.16
… because, O God, my lifter up Thou art.” For where was I, and where am I? Whence hast Thou taken me up? What iniquities of mine hast Thou remitted? Where was I lying? To what have I been raised up? I ought to have remembered these things: because in another Psalm is said, “For my father and my mother have forsaken me, but the Lord hath taken me unto Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.5
… but persons destitute and widowed have the consolation “of the Father of orphans and Judge of widows:” they have the consolation of Him that say to Him, “For my father and my mother have forsaken me, but the Lord hath taken up me:”
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St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.7
… Thou purifiest thyself, not by thyself, but by Him who cometh to inhabit thee. Still, because thou doest somewhat therein by the will, therefore is somewhat attributed to thee. But it is attributed to thee only to the end thou shouldest say, as in the Psalm, “Be thou my helper, forsake me not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.11
11. “Appoint me a law, O Lord, in Thy way” (
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 2
… “But if we shall say, Of men, we fear the people, lest they should stone us: for they held John as a prophet.” Afraid of stoning, but fearing more to confess the truth, they answered a lie to the Truth; and “wickedness imposed a lie upon itself.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.12
12. “Deliver me not up unto the souls of them that trouble me” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.13
13. “And the tongues of them have been made weak upon them” ( ver. 8 ). Let them whet now their tongues like a sword, let them confirm to themselves malignant discourse. Deservedly to themselves they have confirmed it, because “the tongues of them have been made weak upon them.” Could this be strong against God? “Iniquity,” he saith, “hath lied to itself;”
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St Jerome † AD 420 The Letters of St. Jerome 22.1
… “I think to see the good things of the Lord in the land of the living.”
St Jerome † AD 420 The Letters of St. Jerome 108.29
… As soon as Paula heard the bridegroom saying: “Rise up my love my fair one, my dove, and come away: for, lo, the winter is past, the rain is over and gone,” she answered joyfully “the flowers appear on the earth; the time to cut them has come” and “I believe that I shall see the good things of the Lord in the land of the living.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.13
13. “I believe to see the good things of the Lord in the land of the living” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.5
… For they wish to see good things of men in the land of the dying; we trust to see the good things of the Lord in the land of the living.
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St Augustine of Hippo † AD 430 Letters of St. Augustin 64.1
… “but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Let not this patience be wanting in thee, but with a good conscience “wait on the Lord; be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.3
… and separation such as this should always be maintained. But let the separation in the body be waited for till the end of time, faithfully, patiently, bravely. In consideration of which expectation it is said, "Wait on the Lord; be of good courage, and He shall strengthen thine heart; wait, I say, upon the Lord."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 27.14
14. “Wait on the Lord, quit thyself like a man: and let thy heart be strong, yea wait on the Lord” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.4
… Therefore their arms shall be broken; “but the Lord upholdeth the righteous.” How does He “uphold” them? What saith He unto them? Even what is said in another Psalm, “Wait on the Lord, be of good courage; and let thine heart be strengthened. Wait, I say, on the Lord.”
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Praemissa oratione, hic Psalmista consequenter dicit fiduciam de oratione conceptam: et circa hoc duo facit. Primo ponit fiduciam conceptam. Secundo iterato orat ut non deficiat in sua fiducia, ibi, ad te domine. Titulus, in finem Psalmus priusquam liniretur. Notandum est quod sicut Glossa latius dicit, David tribus vicibus fuit unctus in regem. Primo a Samuele, 1 Reg. 16. Et tunc non fuit rex, sed habuit signum regni. Tulit Samuel cornu olei, et unxit eum in medio fratrum et cetera. Et tunc directus est spiritus domini in David, quia ex tunc fuit propheta, secundum Hieronymum et Josephum. Secundo in Hebron, 2 Reg. 2: venerunt viri Juda, et unxerunt David in regem super domum Juda. Tertio occiso Isboseth filio Saulis regnavit super totum Israel, 2 Reg. 8: hae duae inunctiones computabantur pro una, quia utraque fuit pro actuali dignitate regni adipiscenda. In prima passus est persecutionem a Saule, sed post secundam et tertiam regnavit in pace. Sed contra de Absalone. Respondeo dicendum, quod non est passus persecutionem ab extraneis, sed ab Absalone et Siba: et ideo fecit hunc Psalmum ante secundam unctionem. Melius tamen videtur ut referantur ad Christum duae unctiones in novo testamento; scilicet regis et sacerdotis. Et Christus fuit unctus oleo spiritus sancti: Psalm. 44: unxit te Deus etc. in regem et sacerdotem. Et haec unctio derivatur usque ad nos: Psalm. 132. Sicut unguentum in capite quod descendit in barbam, barbam Aaron: Joan. 1: de plenitudine ejus omnes accepimus. Primo ergo ungimur sacerdotali unctione in figura futuri regni: erimus enim reges et liberi. Et quia adhuc patimur hostes, postea ungemur dupliciter actuali gloria: scilicet stola gloriae animae et corporis. Christus autem primo fuit unctus unctione gratiae, postea gloriae. Dividitur ergo Psalmus iste in tres partes. In prima ponit fiduciam de Deo conceptam. In secunda ostendit desiderium ex fiducia conceptum, ibi, unam petii. Tertio ponit desiderii impletionem, ibi, exaudi domine. Circa primum tria facit. Primo commemorat beneficia sibi a Deo praestita, propter quae non timet, sed securus est. Secundo commemorat impedimenta parata hostibus a Deo, ibi, dum appropiant. Tertio ostendit fiduciam quam habet a Deo, ibi, si consistant. Notandum autem, quod ad timendum concitatur quis aliquando ex interiori causa, quandoque ex exteriori causa. Primo ergo ponit auxilium contra primam causam. Secundo contra secundam, ibi, dominus protector. Est autem duplex causa intrinseca timoris, ignorantia et debilitas: unde in tenebris magis timendum est. Secunda causa timoris est debilitas; et contra has est remedium a Deo. Contra primum est illuminatio; unde dicit, dominus illuminatio mea: Mich. 8: cum sedero in tenebris, dominus lux mea est. Contra secundum est salus; unde sequitur, et salus mea: Psalm. 61: in Deo salutare meum et gloria mea, Deus auxilii mei, et spes mea in Deo est. Et ideo ostendit fiduciam: quem timebo, sic illuminatus? Isa. 51: quis es tu ut timeas ab homine mortali, et a filio hominis, qui quasi fenum sic arescet? Rom. 8: Deus qui justificat, quis est qui condemnet? Et si Deus pro nobis, quis contra nos? Causa extrinseca est homo, qui adversatur; sed adhuc non est timendum, quia dominus opponit se sicut scutum; unde dicit, dominus protector vitae meae: Gen. 15: ego protector tuus et merces tua magna nimis. Et ideo dicit: a quo trepidabo. A quo, si sumatur masculine, tunc est sensus, a quo, scilicet a quo homine. Si neutraliter, a qua re. Et sic nihil est timendum, nec homo, nec res aliqua. Dum appropiant super me nocentes. Et quia posset dici quod Deus est illuminator etiam hostium, ideo hoc removens dicit quod Deus obsistit eis. Et primo dicit eorum conatum. Secundo ponit impedimentum eis superveniens, ibi, ipsi infirmati sunt et cetera. Circa primum tria facit. Primo praemittit praesumptuosum insultum. Secundo perversum actum. Tertio malignum effectum.
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Quantum ad primum dicit, dum appropiant super me nocentes, idest habentes animum nocendi, super me, idest mihi se praeferentes: Thre. 1: facti sunt hostes ejus in capite, inimici ejus locupletati sunt, quia dominus locutus est super eam propter multitudinem iniquitatum ejus, parvuli ejus ducti sunt in captivitatem usque ante faciem et cetera. Quantum ad secundum, ut scilicet graviter affligant, ut edant carnes meas, idest carnalem vitam: Prov. 1: deglutiamus eum, sicut Infernus, viventem et integrum: Mich. 3: carnem populi comederunt, et pellem eorum desuper excoriaverunt. Vel ut ly ut teneatur consecutive: ut sit sensus: edant carnes, idest carnalitates meas: quia quando mali persequuntur bonos, aliud intendunt ipsi mali, sive ipsi persecutores, scilicet offensionem corporalem; et secundum hoc est prima expositio: aliud intendit Deus hoc permittens, scilicet purgationem ab omni carnalitate; et sic secunda expositio. Et hoc modo dicit apostolus Gal. 5: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis. Quantum ad tertium dicit, qui tribulant me inimici mei: Psalm. 12: qui tribulant me exultabunt si motus fuero. Ipsi infirmati sunt, quia non valuerunt implere propositum, et ceciderunt, quia superati sunt, et absorpti: Hierem. 20: dominus mecum est tamquam bellator fortis; idcirco qui persequuntur me, cadent et infirmi erunt.
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Si consistant. Homo debet habere securitatem in duobus. Primo in praeparatione malorum. Secundo in eorum passione, ibi, exurgam. Dicit ergo: dominus sic est illuminatio mea, quia inimici cadunt coram me. Glossa. Si consistant adversum me castra, castra sunt ubi steterunt milites; non timebit cor meum. Quamdiu homo est in castris, non pugnat, sed disponit, et consiliat ad pugnandum. Per castra intelliguntur consilia et conjurationes malorum contra aliquem. 4 Reg. 19: Angelus domini percussit castra Assyriorum: Exod. 14: factum est in vigilia matutina, et ecce ascendit dominus super castra, et percussit. Non timebit cor meum, quia dominus mecum est: Job 17: pone me juxta te, et cujusvis manus pugnet contra me. Sed, si exurgat adversum me praelium, idest si jam invadant me, et praelientur contra me, quamvis sint multi: in hoc ego sperabo: quia ut dicitur 1 Mach. 3: non in multitudine exercitus victoria belli, sed de caelo fortitudo est. Est enim consuetudo amicorum juvare amicos, cum impugnantur ab hostibus: Psal. 93: consolationes tuae laetificaverunt animam meam.
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Unam petii. Supra Psalmista posuit fiduciam ex oratione conceptam; hic autem ponit desiderium, quod ex hac fiducia oritur: et circa hoc duo facit. Primo proponit desiderium. Secundo causam desiderii assignat, ibi, quoniam abscondit me. Circa primum tria facit. Primo describit qualitatem desiderii. Secundo ipsam rem desideratam, ibi, ut inhabitem. Tertio intentionem finis, ibi, ut viderem voluntatem. Desiderii ergo qualitas in duobus consistit: scilicet in unitate et solicitudine: et utrumque pertinet ad perfectionem desiderii. Perfectio enim desiderii dependet ex perfectione causae suae, scilicet amoris, qui quando est perfectus, primo congregat in unum omnes vires, et movet eas in amatum. Est enim, secundum Augustinum, pondus amantis. Res autem ponderosa sine vacillatione tendit ad unum, sed non sic si res non bene est ponderosa; sed divinus amor facit totum hominem in Deum tendere sine vacillatione: Psal. 72, quid enim mihi est in caelo, et a te quid volui super terram? Gregorius: vis amoris studium multiplicat inquisitionis. Hoc fecit Anna prophetissa, quae non discedebat de templo, jejuniis et orationibus serviens die ac nocte. Et ideo dicitur Luc. 10: porro unum est necessarium; unde dicit, unam petii, idest unam rem, vel unam petitionem. 3 Reg. 2: unam petitionem parvulam ego deprecor a te, ne confundas faciem meam. Secundo solicitat, cum sit sicut stimulus et ignis, amor: Cant. 8: lampades ejus lampades ignis: 2 Cor. 9: charitas Dei urget nos. Unde dicit, hanc requiram: Isa. 21: si quaeritis, quaerite: Matth. 7: quaerite et invenietis. Consequenter ponitur res petita; unde dicit, ut inhabitem in domo domini. Domus domini spiritualis est duplex: et tertia est materialis, scilicet Ecclesia, in qua morari salutiferum est: Gen. 28: non est hic aliud nisi domus Dei et porta caeli: nam in ea excitatur animus hominis ad devotionem. Domus spiritualis Dei est Ecclesia militans: 1 Tim. 3: ut scias quomodo oporteat te conversari in domo Dei, quae est Ecclesia Dei vivi, columna et firmamentum veritatis. Alia est Ecclesia triumphans: 2 Cor. 5: si terrestris domus nostra hujus habitationis dissolvatur, quod aedificationem ex Deo habemus domum non manufactam, sed aeternam in caelis. De utraque ergo potest hoc intelligi, quia haec domus via est ad illam et porta ejus. Ps. 117: haec porta domini, justi intrabunt per eam. Et ideo desiderandum est habitare in hac domo, scilicet Ecclesia. Et hoc omnibus diebus vitae meae, idest usque in finem: Ps. 131: haec requies mea in saeculum saeculi: hic habitabo, quoniam elegi eam. Habitat autem quis in domo Dei per fidem et charitatem et conformitatem bonorum operum: Ps. 67: qui habitare facit unius moris in domo. Et laudabile est quod semper in ea habitet, et non separetur ab ea. Separatur autem homo ab Ecclesia per peccatum, per excommunicationem, et per schisma, vel haeresim. Qui ergo usque in finem habitat in ea, idest in ista Ecclesia, habitabit in illa in perpetuum: Psal. 83: beati qui habitant in domo tua, domine. Hic consequenter ponitur intentio, scilicet, ut videam et cetera. Et ponit duo: quia ut videam voluptatem domini, et visitem templum ejus. Alia littera habet, ut continuo habitem. Hieronymus habet, et videam pulchritudinem domini. Ut est merces, secundum Augustinum: Jo. 17: haec est vita aeterna ut cognoscant et cetera. Tria sunt in illa visione desideranda, quae naturaliter homo desiderat videre. Primo pulchra. Summa pulchritudo est in ipso Deo, quia pulchritudo in formositate consistit: Deus autem est ipsa forma informans omnia: ideo dicit, secundum unam literam, ut videam delectationes domini: Sap. 13: si specie delectati deos putaverunt, sciant quanto his dominator eorum speciosior est; speciei enim generator haec omnia constituit. Secundo delectabilia, et fugere tristitiam: et ideo secunda litera habet, ut contemplem delectationes domini, idest bonitatem Dei, in qua est summa delectatio: Ps. 15: delectationes in dextera tua usque in finem. Tertio dispositio rerum. Unde multum est delectabile scire scientiam omnium rerum, quae in mundo sunt; et ideo videre dispositionem divinae providentiae est maxime delectabile. Et ideo dicit, ut videam voluntatem domini, idest rationem a Deo volitam et dispositam: Rom. 12: probetis quae sit voluntas Dei bona, beneplacens et perfecta. Haec autem habemus in vita ista imperfecte et per fidem: in futura autem domo habebimus perfecte, ubi sunt sancti contemplantes Deum facie ad faciem: 2 Cor. 3: nos autem revelata facie gloriam domini contemplantes et cetera. Sancti ergo qui sunt in patria, dirigunt contemplationem in ipsum Deum, et etiam in ea quae sunt ad ipsum Deum ordinata: et ideo dicit, ut visitem templum ejus, idest frequenter videam templum, idest humanitatem Christi: Joan. 2: hoc autem dicebat de templo corporis sui. Vel, visitem, sive videam ipsam ordinationem Ecclesiae: 1 Cor. 3: templum Dei sanctum est, quod estis vos. Item dispositionem totius mundi: ideo in Psalmo Hebraico habetur, et diluculo, idest diluculo ut maneam: Ps. 5: mane astabo tibi.
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Quoniam. Hic assignatur ratio desiderii habitandi in domo Dei; quasi dicat, quare tantum petis habitare in domo Dei? Ratio est ex beneficiis perceptis: et circa hoc duo facit. Quia primo ponit ipsa beneficia. Secundo addit recompensationem, ibi, circuivi. Circa primum duo facit. Primo ponit beneficium protectionis a malo. Secundo beneficium promotionis in bonum, ibi, in petra exaltasti me. Circa primum duo facit. Primo proponit beneficium. Secundo ejus necessitatem ostendit, ibi, in die malorum. Dicit ergo: quare petis habitare in domo domini? Ideo scilicet, quia abscondit me in tabernaculo suo. Et secundum litteram, 1 Reg. 24, quando David fugit ad tutiora loca Engaddi et abscondit se ibi. Unde loquitur ex persona fugientis et latentis in aliquo loco. Ad litteram. Tabernaculum erat locus in quo orantes divino auxilio protegebantur, et maxime in sancta sanctorum, ubi erat propitiatorium, et sic vocabant tabernaculum ipsam Dei defensionem: sicut in Psalm. 90 dicitur: scapulis suis obumbrabit tibi, et sub pennis ejus sperabis et cetera. Deut. 32: expandit alas suas, et assumpsit eos, atque portavit in humeris suis. Sed mystice tabernaculum potest dici humanitas assumpta, sive caro Christi in qua abscondit nos per fidem et spem: Colos. 2: abscondita est vita vestra in Deo. Vel aliter, tabernaculum dicitur tota dispositio Ecclesiae: et in utroque istorum absconditur homo justus, quia in isto tabernaculo quaedam latent sub manifestis: latentia sunt invisibilia et spiritualia ubi morantur boni. Mali autem morantur in exterioribus: Isa. 4: tabernaculum erit in umbraculum diei ab aestu. Sed quid contulit haec absconsio? Immo necesse erat mihi, in die malorum, vel omnium illorum malorum quae tunc imminebant. Et simile est, quia quando hostes, vel tribulatio imminet, illi soli salvabuntur, qui in civitate reperiuntur: ita in tribulatione illi pereunt, qui circa haec exteriora habent affectum; quia facta tribulatione circa ista tales commoventur. Abscondit ergo ipse Deus, vel Christus, vel mens justi: Matth. 6: pater tuus qui videt in abscondito, reddet tibi.
26:6
In petra. Hic proponit aliud beneficium promotionis in bonum: et est duplex. Unum exaltationis quantum ad se. Secundum quantum ad hostes, ibi, nunc exaltavit caput meum. Dicit ergo, in petra exaltasti me. Secundum literam alludit ad ea quae circa eum sunt gesta; quia quando persecutionem patiebatur, ibat per petras invias, 1 Reg. 24: sed quando evasit, tunc exaltavit cor meum super inimicos meos. Sed mystice exponitur, in petra exaltavit me, idest in Christo; 1 Cor. 10: petra autem erat Christus. Vel, in petra, idest in Deo: 2 Reg. 22: dominus petra mea: Psalm. 60: dum anxiaretur cor meum, in petra exaltasti me. Et nunc jam exaltavit: quasi dicat, istud feci in spe, sed nunc in re. Exaltasti caput meum, idest mentem meam, super inimicos meos, idest super omnes appetitus meos: Gen. 4: subtus te erit appetitus tuus.
Circuivi. Hic ponitur recompensatio beneficii; et ponit duo. Primo sacrificium, et immolavit. Secundo canticum. Secundum Hieronymum conjungitur cum praecedentibus, super inimicos meos, et in circuitu nostro sunt. Circuivi, idest circa steti devotas preces offerendo pro eis: Psalm. 108: prout me diligerent (idest deberent) detrahebant mihi et cetera. Eccl. 50: et ipse stans circa aram et cetera. Item strenui militis est circuire et protegere castra, sicut dicitur de Juda 1 Mach. 3: protegebat castra gladio suo, unde circuivi, idest protexi. Vel circuitus iste refertur ad contemplationem. Circulus duo propria habet inter alias figuras. Unum, quia est capacior aliis. Aliud est quod est totus uniformis sine angulo, et convenit contemplationi. Primo quantum ad capacitatem, quia tunc dicitur circuire contemplando, quando omnia quae consideranda sunt, contemplatur; unde dicit, circuivi, idest consideravi omnia dona tua, et Ecclesiae beneficia. Beatus Dionysius posuit triplicem motum; scilicet circularem, rectum et obliquum. Recto motu semper movetur aliquid difformiter, quia semper habet diversam distantiam: et ideo in contemplando motus est rectus, quando de uno ad aliud quis movetur considerando processum rerum. Circulari motu movetur aliquis contemplando, quando conceptio animae est uniformis: et tunc dicitur circularis, quando scilicet revocat animam a rebus. Et primo congregatur in se, postea unitur spiritualibus, et postea ascendit in contemplationem unius Dei. Obliquus motus est compositus ex utroque: quando quis, procedit ex consideratione creaturarum, sed hanc ordinat in considerationem Dei. Et ideo dicit, circuivi, quantum ad uniformitatem: Ezech. 1: hic erat aspectus splendoris per gyrum. Et immolavi. Est autem duplex sacrificium: scilicet interius quo homo animum suum dat Deo. Ps. 50: sacrificium Deo (scilicet acceptum Deo) est spiritus contribulatus. Et omne exterius sacrificium ordinatur ad repraesentandum illud; unde Augustinus dicit, quando offers hoc exterius, est ut repraesentes animum tuum Deo. Sed quia omnis repraesentatio fit per aliqua signa, inter quae primatum tenent verba, ideo inter sacrificia videtur praeeminentiam habere sacrificium laudis: Ps. 49: sacrificium laudis honorificabit me; unde dicit, immolavi in tabernaculo ejus hostiam, non pecorum, sed potius, hostiam vociferationis, idest divinae laudis. Et hac vociferatione, cantabo, tibi, scilicet canticum et laetitiam mentis et rectitudinem operis: Psalm. 107: paratum cor meum. Cantabo; quasi dicat, paratum cor habeo ad serviendum tibi, cum laetitia mentis: Psalm. 99: servite domino in laetitia.
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Exaudi. Supra Psalmista posuit suum desiderium; hic prorumpit ad petendum rem desideratam: et circa hoc tria facit. Primo petit exaudiri. Secundo proponit petitionem, ibi, tibi dixit cor meum. Tertio ostendit fiduciam quam habet de exauditione, ibi, credo videre bona domini. Ad hoc ergo quod exaudiatur, inducit duas rationes. Unam ex devotione propria. Aliam ex sua miseria. Devotio est causa quod audiatur a Deo aliquis. Devotio est clamor cordis qui excitat Deum ad audiendum. Et ideo dicit, exaudi: quia clamavi non exterius, sed interius: Jac. 5: clamor eorum ad aures domini Sabaoth introivit. Item miseria nostra provocat ad exaudiendum: Exod. 3: videns vidi afflictionem populi mei, et descendi liberare eum; unde dicit, miserere mei, et exaudi me; quasi dicat, me miserum et meam miseriam cognosco, unde tuum est misereri: Judith 9: exaudi me miseram deprecantem.
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Tibi. Hic ponit petitiones. Et primo petit divinae faciei prospectum. Secundo divinum auxilium, ibi, adjutor meus es tu. Tertio viae suae directivum, ibi, legem pone mihi domine. Circa primum ostendit, quod de re petita habet magnum desiderium et intimum et anxium et assiduum. Intimum, quia tibi dixit cor meum. Aliquando homo aliquid petit ore, sed cor ejus ad alia versatur: Matth. 7: non omnis qui dicit mihi domine et cetera. Isa. 29: populus hic labiis me honorat et cetera. Sed quando petitio est ex intimo desiderio cordis, tunc est Deo accepta, sed tunc non os tantum, immo cor petit: 2 regum 7: invenit servus tuus cor suum ut oraret te oratione hac: Psalm. 118: clamavi in toto corde. Anxium et aequum dicit habere cum dicit: exquisivit te et cetera. Contingit aliquando quod desiderium est intimum et quietum et non multum quaerit; sed quando est anxium, tunc vere quaerit: unde dicit, exquisivit te, idest frequenter et diligenter quaesivit. Et hoc etiam ostendit aequum desiderium: quia imago non perficitur nisi pertingat ad exemplar ad quod est facta; unde dicit, exquisivit te facies mea. Facies hominis interior est, in qua visus est interior, idest anima sive mens rationalis, et haec, scilicet facies mea quae est facta ad imaginem tuam, exquisivit te. Unde non potest reformari et perfici nisi jungatur tibi, domine. Unde sicut quaelibet res quaerit suam perfectionem, ita mens nostra quaerit Deum. Et ostendit quod sit assiduum, quia requiram, idest iterum et iterum quaeram: Isa. 21: si quaeritis, quaerite: Matth. 7: quaerite et invenietis. Hoc est proprium diligentis, quaerere saepe rem dilectam. Et quid quaerit, ostendit cum dicit, faciem tuam domine requiram. Hoc petebat Moyses Exo. 33: ostende mihi faciem tuam. Et dominus non statim ostendit, sed dixit, ostendam tibi omne bonum: Luc. 10: beati oculi qui vident quae vos videtis. Et ideo David non erat extra spem, sed adhuc quaerebat; unde alibi dicit, ostende nobis faciem tuam et cetera. Job 33: deprecabitur Deum suum, et placabilis erit, et, videbit faciem ejus in jubilo.
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Ne avertas. Hic proponit triplicem petitionem. Et primo petit non fraudari a re desiderata. Secundo petit amoveri causam per quam posset fraudari. Tertio petit dirigi in via, ibi, legem pone. Dicit ergo, faciem tuam, domine, requiram. Et rogo, ne avertas faciem tuam a me; quasi dicat, sicut avertit homo ab homine, quando non vult eum audire. Sed aliter est in Deo quam in homine. Homo enim avertens faciem mutatur. Ipse Deus autem immobilis est; sed dicitur avertere faciem, inquantum nos avertimur et immutamur. Et per hoc quod in corde nostro fit aliquod velamen quo inepti reddimur ad videndum faciem suam. Et ideo littera Hieronymi habet, ne abscondas: Isa. 8: expectabo dominum qui abscondit faciem suam a domo Jacob. Causa vero aversionis est ira Dei in poenam peccati. Et haec aversio est maxima poenarum; et hoc est quod dicit, et ne declines in ira a servo tuo, idest ne irascaris mihi in hoc quod declines faciem tuam a me. Et dicit, in ira: quia aliquando declinat in misericordia, cum scilicet non respicit peccata: Ps. 50: averte faciem tuam a peccatis meis. Aliquando declinat in providentia, quando scilicet permittit aliquem cadere ut fortius resurgat, quia diligentibus Deum omnia cooperantur in bonum, Rom. 8.
Adjutor. Hic petit divinum auxilium in agendis antequam veniat ad faciem, ne scilicet impediatur a visione faciei. Et primo ponit petitionem. Secundo dictorum rationem, ibi, quoniam pater meus. Petit ergo divinum auxilium dicens, peto videre faciem tuam, sed ad hoc pervenire non possum per me: ergo, tu esto adjutor meus, ut ad hoc perveniam: Ps. 120: auxilium meum a domino. Sed quantum ad superficiem non videtur ista littera recta esse, quia melius videtur dicendum esse, adjutor meus es tu, et sic habetur in Hebraico, scilicet auxilium meum fuisti. Et secundum hoc commemorat beneficium; quasi dicat, adjutor fuisti. Non ergo de cetero, derelinquas me. Et petit duo removeri, scilicet ipsam desertionem et contemptum interiorem: nam si homo sibi derelinquitur, perit. Oseae 13: perditio tua, Israel, ex te. Deserit autem aliquis aliquem, quia despicit eum. Et Deus despicit nos, quia sumus fragiles per naturam, et corrupti per culpam; et ideo dicit, neque despicias me Deus. Et quare hoc? Quia tu me creasti, et es, salutaris meus, idest tu me salvasti. Nullus autem despicit opera sua: Ps. 137: opera manuum tuarum ne despicias.
26:10
Consequenter ponitur ratio dictorum; unde sequitur, quoniam pater meus et mater mea dereliquerunt me, dominus autem assumpsit me; quasi dicat: quia inveni te adjutorem in omnibus aliis deficientibus, ne despicias me. Et sic primo ponit defectum humani auxilii. Secundo ponit auxilium divinum. Haec littera legitur dupliciter. Uno modo de David ad litteram, sicut habetur in historia 1 Reg. 16: quando fuit David unctus, Isai praesentavit majores filios; dominus autem elegit David, quia Samuel petiit eum. Vel potest legi in persona viri justi, quia ad litteram speranti in domino, deficit omne humanum auxilium: Job 19: dereliquerunt me propinqui mei; et qui me noverant, obliti sunt mei. Eccl. 51: circumspiciens eram ad adjutorium hominum, et non erat. Sed dominus hunc assumpsit et assumit curae suae, et hoc melius est: Ps. 64: beatus quem elegisti et assumpsisti et cetera. Mystice autem, pater meus, idest Adam, et mater mea, idest Eva, dereliquerunt me, idest desertioni me exposuerunt per peccatum. Vel, pater meus, idest Diabolus, quia pater meus fuit in statu peccati: dereliquit me, quia non habet potestatem in me, mater mea, Babylon, dereliquerunt me, idest contempserunt me. Et hoc quia, dominus assumpsit me.
26:11
Legem. Supra Psalmista posuit duas petitiones: prima fuit de divinae faciei prospectu; secunda de divinae protectionis auxilio; hic autem ponit aliam petitionem de directione viae suae: et circa hoc duo facit. Primo ponit petitionem. Secundo ostendit necessitatem, ibi, propter inimicos. Circa primum duo facit. Primo ponit legis petitionem. Secundo petit directionem in his quae sunt legis, ibi, et dirige. Dixerat supra, unam etc.; et quid hoc sit explicavit, scilicet videre faciem tuam. Et quia ad hanc visionem, cum sit ardua, pervenitur quadam ardua via, per quam nullus vadit sine auxilio Dei, petit illud tribui: Ps. 83: beatus vir cujus est auxilium abs te, quia ibunt de virtute in virtutem. Quia vero qui per viam ignotam vadit, indiget ductore, petit eum, dicens, legem pone mihi domine, in via tua; quasi dicat: imminet mihi ascendere per viam, in qua peto ut ponas mihi legem. Lex est regula agendorum. In hac via proceditur per actus virtutum; et ideo necessaria est lex, quae est regula actuum humanorum; quasi dicat: da mihi regulam qualiter ambulem. Hieronymus habet sic, illuxit mihi dominus viam: Prov. 6: mandatum lucerna est, et lex lux. Dare legem est illustrare. Sed quandoque scit aliquis in universali quid sit fiendum, sed non scit in particulari, praecipue propter seductores. Et contra hoc petit dicens, dirige me in semitam rectam: Isa. 26: semita justi recta est, rectus callis justi ad ambulandum. Et hoc, propter inimicos meos. Haec est causa quare peto dirigi in semita recta. Quia ille qui scit viam, et via est recta, securus incedit si non inveniat adversarium; sed quando inimicum vel adversarium suum invenit, indiget protectione et directione: Ps. 141: in via hac qua ambulabam, absconderunt laqueum mihi. Isti inimici nostri sunt concupiscentiae carnis, prava desideria, Daemones, pravi homines, sive peccatores, qui obsistunt in via eundi ad Deum.
26:12
Ne tradideris. Hic exponit quod dictum est; et duo dicit. Primo petit liberari ab inimicorum periculo. Secundo ostendit se inimicos habere, ibi, quoniam insurrexerunt. Dicit ergo: ne tradideris me in animas tribulantium me; quasi dicat: sic peto dirigi in via, quod non incidam in potestatem inimicorum. Et non dicit in manus, sed in animas, idest in voluntates. Sed contingit quod sancti traduntur in manus inimicorum, quia terra data est in manus impii, ut dicitur Job 9. Sed non in animas; quia voluntatis eorum est ut trahantur ad malum, sed Deus hoc non permittit: Eccl. 18: si praestes animae tuae concupiscentias tuas, faciet te in gaudium inimicis tuis. Quoniam insurrexerunt. Hic ostendit se habere inimicos. Et primo ponit eorum conatum. Secundo eorum defectum. Dico, propter inimicos, et hoc, quoniam insurrexerunt in me testes iniqui. Haec verba exponuntur tripliciter: historice, allegorice et moraliter: historice, quia ad litteram aliqui mali testes falsum dixerunt contra David, scilicet Doeg Idumaeus qui accusavit sacerdotem et David, et alii. Allegorice de Christo, contra quem iniqui testes accusantes eum insurrexerunt: Matth. 26: novissime venerunt et cetera. Moraliter, quia contra unumquemque justum falsi testes quandoque sunt falsi doctores, sua doctrina conantes a recta via alios declinare: Isa. 5: vae qui dicunt malum bonum et bonum malum. Item adulatores dicuntur testes falsi: Isa. 3: popule meus, qui te beatum dicunt, ipsi te decipiunt: Prov. 19: testis falsus non erit impunitus. Et mentita est et cetera. Hic ponit eorum defectum. Haec verba secundum quod hic ponuntur, tripliciter intelligi possunt. Uno modo sic. Dicitur aliquis loqui sibi, quando solus intelligit verba sua; sed quando aliis, non: 1 Cor. 14: qui loquitur lingua, sibi et Deo loquitur, non hominibus; et sic est sensus; sunt falsi testes; et loquuntur mendacium, et persuadent; sed iniquitas eorum mentita est sibi; quasi dicat, non mihi, quia non acquiesco eis. Vel mentita est iniquitas sibi, idest sui damno; quia ex mendacio eorum quod intenderant ipsi, incurrerunt malum: Eccl. 27: qui laqueum aliis ponit, peribit in illo. Vel mentita etc. quia non pervenerunt ad effectum de hoc quod proposuerunt facere mihi et aliis justis viris: Job 5: consilia pravorum dissipat. Hieronymus habet, apertum etc. idest aperte locuti sunt contra me.
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Credo videre. Hic ponit spem de exauditione. Et primo ponit spem quam ipse habet. Secundo hortatur alios ad eamdem, ibi, expecta dominum. Sua petitio erat ut videret Deum; et ideo dicit, credo, idest firmam fiduciam habeo: videre bona domini, idest videre Deum facie ad faciem: Job. 19: scio quod redemptor meus vivit etc., et in carne mea videbo Deum, unde non dicit, videre dominum, sed bona domini; quod potest intelligi dupliciter. Vel bona domini, idest a domino, et sic non sumitur hic. Vel bona, idest quae sunt in domino; et hoc modo sumitur hic: haec omnia enim sunt in eo sicut in fonte primo, et sunt idem quod ipse: Sap. 7: venerunt autem mihi omnia bona pariter cum illa et cetera. Et ubi? In terra viventium. Visio Dei est vita aeterna, ut dicitur Joan. 17, haec terra est morientium: quia sicut terra est patiens respectu caeli fecundantis eam, ita vita beatorum immediate perficitur a Deo.
26:14
Expecta. Hic inducit alios ad expectandum, cum dicit, expecta dominum: Isa. 30: beati omnes qui expectant eum. Et dum expectas, habeas fiduciam in opere; unde dicit, viriliter age, scilicet interius et exterius: Isa. 35: confortate manus dissolutas. Et hoc praemittit, quia, qui perseveraverit usque in finem, hic salvus erit. Unde, sustine dominum, scilicet bona quaecumque faciens, etiam si videantur adversa: Eccl. 2: vae his qui perdiderunt sustinentiam, et qui dereliquerunt vias rectas, et diverterunt in vias pravas. Vel, sustine dominum, idest expecta dominum. Et tunc repetit ad majorem certitudinem.
26:3
v. 3 si consistant adversum me castra, non timebit cor meum, si totus quasi exercitus contra me unum in aciem progreditur, manebo impavidus ; exaggeratione quadam respicere videtur promissionem 1n lege datam : decem millia (Lev. 26,8); imagine bellica vexationes inimicorum effert : si exsurgat adversum me proelium, bellum (hebr, Hier), in hoc ego sperabo, 1.6. nihilominus, in ea quoque conditione plenus sum fiduciae ; per castrà et proelium intelligit quidquid potest terrorem incutere (Gen.). Bene hebr. בוטח explicat Sym 200656 ἐιμι. Ubinam praecipue se habitaturum esse in adiutorio Dei confidit ?
26:4
v. 1 unam petii a Domine, hane requiram, explca ex hebr cum Hier : unum petivi, hoc requiro, hoc desidero, ut inhabitem in domo Domini omnibus diebus vitae meae ; cf. 22,6, ob quam repetitionem tudinem ac decorem cultus Domini, ef visitem templum eius, ἐπισχέπτεσ- In domo Domini, ubi Deus habitat in medio populo. suo | Ex. 25 32. 3 Reg. 9,3. Ier. 7,7), maxima praebetur securitas ac proteóétio
26:5
v. 5 quoniam ostendi me in tabernaculo suo, in umbraculo suo, in die 881, in protectione tabernaculi, in tutela quam praebet tabernaculum, Dei et templum ; ibi quasi in arce seu in loco sublimi in tuto col- ו locatur : in petra exaltavit me, exaltat me (cf. 17,3) ; estne allusio ad. - montem templi? et runc eu es caput meum super inimicos meos, . hebr elevatur caput meum, Aq ὑψωθήσεται ἡ χεφαλή μου, quinta ὑψωθήτω, ΠΟ bene vertit Hier: super inimicos meos qui sunt in circuitu meo, item Aq ἐπὶ τοὺς ἐχθρούς uou τοὺς περιχύχλῳ uou, et eodem modo 501 (LXX - legunt. sobabti ἐχύχλωσα, inde vulg cireuivi). Et pro tali protectione - sacrificia gratiarum actionisoffert : circuivi, quae notio hoc loco non congruit ; nam qui offert, non circumit AA — et immolavi in tabernaculo eius hostiam vociferationis, hostias clangoris, hebr תרועה , sacrificia, in quibus tubis canebatur, uti Num 10,10 dicitur : canetis tubis. Super IHíolocaustis et pacifi 1018 victimis ; WIE graece lectio varians : θυσίαν αἰνέσεως xoi ἀλαλαγμοῦ, Hier YOUR hostias 1ubili (cf. 406,0 ascendit. . Deus in iubilo; 88,16 ; 0 ,2) ; cantabo et psalmum dicam Domino ; ef. 25,1 et 2 Par. 99 97 cum offerrentur holocausta, coeperunt laudes = Davidem animi sui sensus aperire, verum per psalmistam voces et sensus exponi nomine piorum Dei cultorum. Quae divina profectio ut continuo in futurum quoque concedatur, rupi in subsequentibus
26:7
v. 7 etc. Quare minime opus est hanc par- |. tem (cum Duhm, Baethgen) quasi fragmentum considerare alienum ἃ "psalmo antecedente, ac si in istis versibus plane alius in alia conditione positus loqueretur, ita ut sensus expressi nullatenus cóhaererent cum 115 qui v. 1-6 descripti essent. Sed nexus satis facile statui potest: revocans instanter Deo commendat v. 7 exaudi-Domine, vocem meam, qua clamavi àd te, Hier audi vocem meam invocantis, miserere mei et exaudi me. Quod desiderium etiam fortius declaratur v. ὃ tibi dixit cor rum, tecum colloquitur cor meum, de te assidue cogitat ; exquisivit te facies mea, ita Sym. quoque habet σὲ ἐζήτει τὸ πρόσωπόν pov, intentio et studium meum ad te dirigitur, vultus meus/ oculi mei te exquirunt ; 114 Ps. 26, 8-12. occupor in eo ut me tibi probem; hoc desiderium et haec mea inquisitio constans est : faciem tuam, Domine, requiram, favorem, gratiam tuam, tuam voluntatem et approbationem sedulo quaero et expeto. LXX hanc sententiam bis expresserunt : ἐξεζήτησα τὸ πρόσωπόν σου, τὸ πρόσωπόν GOU, χύριε ζητήσω ; hebr ; tibi dixit cor meum : quaerite faciem meam, qui Αἱ textus certe corruptus est. Bonus sensus habetur ex LXX tibi dixit cor meum (ad te loquor, te rogo), faciem tuam exquiro; et ita textus hebr erit emendandus; subtilius vertit Baethgen : tuum, dicit cor ! meum, est (verbum) : « quaerite faciem meam ». : Hane Dei gratiam sibi continuo praesto esse exoptat
26:9
v. 9 ne avertas, ^ — ne abscondas (hebr, Hier) faciem tuam a me, ne mihi subtrahas tuum. favorem, ne declines in, ira à servo tuo, ne me a te reiicias ; adiutor meus esto, hebr, Hier auxilium meum fuisti, ita quoque Aq βοΐθειά μου ἐγένου, ratio affertur : eousque meum semper fuisti auxilium, inde ful-- "eitur petitio : ne me repellas ; quod semper mihi praestitisti, pro fidelitate tua praesta continuo ; ne derelinquas me neque despicias me, hebr ne me repellas neque derelinquas me Deus, salutaris meus, Deus. salutis meae scil. largitor, in quo tota spes salutis meae reponitur. Et quam verum sit in Deo salutem nostram collocari, exprimitur hebr conditione posita : etsi parentes mei me reliquerint, Dominus me colligit ; et in hunc modum etiam accipe
26:10
v. 10 quoniam (hebr כו condinoni quoque inducit) pater meus et mater mea dereliquerunt me, \ Dominus autem assumpsit^me ; sententia est eadem, quae ו EC Is. 49,15 numquid oblivisci potest mulier infantem suum? et si illa oblita fuerit, ego tamen non obliviscar tui. Amor Dei eiusque fidelitas fortior est illo affectu, quo fortiorem natura non novit, scil. MEE profitetur
26:13
v. 13 credo videre bona Dorn in terra viventium, in terra emigrabit te de tabernaculo tuo et radicem tuam de terra viventium et Is. 38,11 ; infernus est regio mortuorum, haec nostra terra autem est terra viventium. In hebr ponitur ab initio לולא nisi; tunc explicandum est per aposiopesin : nisi crederem... (tunc perirem) cf. Ps. 118,92 nisi quod lex tua meditatio mea est, tunc forte periissem in Eutailtiste mea. At vocem illam iam antiqui Iudaei punetissuperpositis delendam esse significa- : runt. LXX legebant solum *5 et referebant ad antecedens ἑαυτῇ ; Inde " vulg. illud 8727 in fine v. 42. ' Concluditur psalmus generali exhortatione
26:14
v. 14 exspecta Dominum, viriliter age et confortetur cor tuum et sustine Dominum, spera in Dominum; simili modo fit allocutio et adhortatio ad totum fidelium . coetum in fine Ps. 30. Rer : — Psalmus ipsi: David. - . ES 0. Benedictus Dominus, quoniam — ex ; audivit | vocem deprecationis meae ; | David enixe efflagitat opem divinam pro se et retributionem inimicis suis debitam. . Gratias agit pro exauditione et toti populo bona apprecatur. Magna vehementia effunditur oratio : ad fe, Domune, clamabo, clamo, Deus meus, hebr petra mea, quo titulo Deus ut firmissimum populi sui foire ac subsidium declaratur ; cf. 17, 3 ; Hier for'is meus, ne obsurdescas mihi, ne sileas ἃ me, ne sis quasi AUR ad clamihi non respondes, si petitionem meam negligis, similis fiam descendentibus in lacum,in orcum, ad inferos. Tanta est afflictio mea et persecutio ab inimicis mihi facta, ut vita mea summo 510 periculo exposita et fere iam desperata, nisi tu cito iüveris. Et quantopere urgeat necessitas, declaratur
26:13
… resurrection of the dead (I Cor. 15:26, 54-57); the risen will appear before the throne of the Messiah "who comes on the clouds of heaven." Jesus will judge "the living and the dead," that is, past, present and future generations, "those on earth (τῇ ζώντων) Ps. 26:13; 51:7; etc., in opposition to those in Hades (ἀν' ἁδί)" and "those in the netherworld" over whom he has all power (Phil. 2:10; for "the heavenly" cf. I Cor. 5:3): the formula of apostolic …
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.