Judica, Domine, nocentes me. David, in the person of Christ, prayeth against his persecutors: prophetically foreshewing the punishments that shall fall upon them.
Dauid, in figure of Christ, prophetically by way of inuocating Gods helpe forsheweth his persecution, and the iust reuenge vpon his persecutors, 9. with praise to God. 13. his charitie towards his cruel aduersaries. 17. whom neuertheles God punisheth, 20. for pretending peace in wordes, and in fact persecuting, 23. rendering to al as they deserue.
1For David himself. Judge thou, O Lord, them that wrong me: overthrow them that fight against me.Salmo dello stesso Davidde. Giudica, o Signore, coloro, che mi offendono: combatti coloro, che mi combattono.To Dauid himself. IVDGE ô Lord them that hurt me: ouerthrow them that impugne me.Ipsi David. Judica, Domine, nocentes me; / expugna impugnantes me. 2Take hold of arms and shield: and rise up to help me.Prendi l'armi, e lo scudo, e levati a darmi aita.Take armour and shield: and rise vp to helpe me.Apprehende arma et scutum, / et exsurge in adjutorium mihi. 3Bring out the sword, and shut up the way against them that persecute me: say to my soul: I am thy salvation.Tira fuori la spada, e serra la strada a coloro, che mi perseguitano: dì all'anima mia: Io sono la tua salute.Bring forth the sword, and shut vp against them, that perfecute me: say to my soule: I am thy saluation.Effunde frameam, et conclude adversus eos qui persequuntur me; / dic animæ meæ: Salus tua ego sum. 4Let them be confounded and ashamed that seek after my soul. Let them be turned back and be confounded that devise evil against me.Rimangan confusi, e svergognati tutti coloro, che tendono insidie alla, mia vita. Sian messi in fuga, e in scompiglio quei, che ordiscon del male contro, di me.Let them be counfounded & ashamed, that seeke my soule. Let them be turned backward, and be confounded that thinke euil against meConfundantur et revereantur quærentes animam meam; / avertantur retrorsum et confundantur cogitantes mihi mala. 5Let them become as dust before the wind: and let the angel of the Lord straiten them.Siano come polvere al soffiar del vento, e l'Angelo del Signore li prema.Be they made as dust before the face of winde; and the angel of our Lord straictning them.Fiant tamquam pulvis ante faciem venti, / et angelus Domini coarctans eos. 6Let their way become dark and slippery; and let the angel of the Lord pursue them.La loro via sia tenebrosa, e sdrucciolevole, e l'Angelo del Signore gli incalzi.Let their way be made darkenesse and slippernes: and the angel of our Lord pursewing them.Fiat via illorum tenebræ et lubricum, / et angelus Domini persequens eos. 7For without cause they have hidden their net for me unto destruction: without cause they have upbraided my soul.Perocché senza ragione mi tesero occultamente il loro laccio di morte: ingiustamente caricarono di obbrobrj l'anima mia.Because they haue hid the destruction of their snare for me without cause: in vaine haue they vpbrayded my soule.Quoniam gratis absconderunt mihi interitum laquei sui; supervacue exprobraverunt animam meam.
8Let the snare which he knoweth not come upon him: and let the net which he hath hidden catch him: and into that very snare let them fall.Venga sopra di lui un laccio, a cui egli non pensa, e dalla rete tesa occultamente da lui egli sia preso, e cada nello stesso suo laccio.Let the snare which he knoweth not, come on him; and the net, which he hath hid, catch him: and let him fal into the verie same snare.Veniat illi laqueus quem ignorat, / et captio quam abscondit apprehendat eum, / et in laqueum cadat in ipsum. 9But my soul shall rejoice in the Lord; and shall be delighted in his salvation.Ma l'anima mia esulterà nel Signore, e si rallegrerà per la salute, che vien da lui.But my soule shal reioyce in our Lord: and shal be delighted vpon his saluation.Anima autem mea exsultabit in Domino, / et delectabitur super salutari suo. 10All my bones shall say: Lord, who is like to thee? Who deliverest the poor from the hand of them that are stronger than he; the needy and the poor from them that strip him.Tutte quante le ossa mie diranno: Signore, che è simile a te? Tu, che liberi il povero dalle mani di quei, che ne possono più di lui, l'abbandonato, e il povero da quelli, che la spogliavano.Al my bones shal say: Lord, who is like to thee Deliuering the needie from the hand of them that are stronger then he: the needie and poore from them that spoile him.Omnia ossa mea dicent: / Domine, quis similis tibi ? / eripiens inopem de manu fortiorum ejus; / egenum et pauperem a diripientibus eum. 11Unjust witnesses rising up have asked me things I knew not.Testimoni iniqui, levatisi su, mi domandavan conto di cose, ch'io ignorava.Vniust witnesses rysing vp, asked me things that I knew not.Surgentes testes iniqui, / quæ ignorabam interrogabant me. 12They repaid me evil for good: to the depriving me of my soul.Pel bene mi rendevan dei mali: la sterilità all'anima mia.They repayed me euil things for good, sterilitie to my soule.Retribuebant mihi mala pro bonis, / sterilitatem animæ meæ. 13But as for me, when they were troublesome to me, I was clothed with haircloth. I humbled my soul with fasting; and my prayer shall be turned into my bosom.Ma io mentre quelli mi molestavano, mi rivestii di cilizio. Umiliai col digiuno l'anima mia, e nel mio seno si aggirava la mia orazione.But I when they were trublesome to me, did put on cloth of heare. I humbled my soule in fasting: and my prayer shal be turned into my bosome.Ego autem, cum mihi molesti essent, induebar cilicio; / humiliabam in jejunio animam meam, / et oratio mea in sinu meo convertetur.
14As a neighbour and as an own brother, so did I please: as one mourning and sorrowful so was I humbled.Quasi parente, e quasi fratello lo trattai con amore: mi umiliai come uno, che è in duolo, e in tristezza.As a neighbour, as our brother, so did I please: as mourning and sorowful so was I humbled.Quasi proximum et quasi fratrem nostrum sic complacebam; / quasi lugens et contristatus sic humiliabar. 15But they rejoiced against me, and came together: scourges were gathered together upon me, and I knew not.Ed essi eran lieti, e si adunaron contro di me: furon messi insieme flagelli contro di me, e io non li conosceva.And they reioyced against me, and came together: scourges were gathered together vpon me, and I was ignorant.Et adversum me lætati sunt, et convenerunt; / congregata sunt super me flagella, et ignoravi. 16They were separated, and repented not: they tempted me, they scoffed at me with scorn: they gnashed upon me with their teeth.Vennero in discordia, ma non si compunsero: mi tentarono, mi insultarono grandemente, digrignavano i denti contro di me.They were dissipated, and not compunct, they tempted me, they scorned me with scorning: they gnashed vpon me with their teeth.Dissipati sunt, nec compuncti; / tentaverunt me, subsannaverunt me subsannatione; / frenduerunt super me dentibus suis. 17Lord, when wilt thou look upon me? rescue thou my soul from their malice: my only one from the lions.Signore, quando porrai tu mente? Sottraggi l'anima mia dalla malignità di costoro, dai leoni l'unica mia.Lord when wilt thou regard? restore thou my soule from their malignitie, myne only one from the lions.Domine, quando respicies ? / Restitue animam meam a malignitate eorum; / a leonibus unicam meam. 18I will give thanks to thee in a great church; I will praise thee in a strong people.Te io confesserò in una Chiesa grande; in mezzo a un popolo numerosa ti loderò.I wil confesse to thee in the great Church, in a graue people I wil prayse thee.Confitebor tibi in ecclesia magna; in populo gravi laudabo te. 19Let not them that are my enemies wrongfully rejoice over me: who have hated me without cause, and wink with the eyes.Non abbiano da goder del mio male quelli, che ingiustamente mi sono avversi; quelli, che mi odiano senza cagione, e ammiccan cogli occhi.Let them not reioyce ouer me that are my aduersaries vniustly: that hate me without cause, and twinckle with the eies.Non supergaudeant mihi qui adversantur mihi inique, / qui oderunt me gratis, et annuunt oculis. 20For they spoke indeed peaceably to me; and speaking in the anger of the earth they devised guile.Imperocché meco parlavan parole di pace; ma nella commozion della terra meditavano inganni.Because they spake in deede peaceably to me: and in the anger of the earth speaking they meant guiles.Quoniam mihi quidem pacifice loquebantur; / et in iracundia terræ loquentes, dolos cogitabant.
21And they opened their mouth wide against me; they said: Well done, well done, our eyes have seen it.Dilatarono la loro bocca contro di me; dissero: Bene sta, bene sta, i nostri occhi han veduto.And they opened their mouth awide vpon me: they said; Wel, wel, our eies haue seene.Et dilataverunt super me os suum; / dixerunt: Euge, euge ! viderunt oculi nostri. 22Thou hast seen, O Lord, be not thou silent: O Lord, depart not from me.Tu hai veduto, o Signore, non restare in silenzio: Signore, non ritirarti da me.Thou hast sene ô Lord, keepe not silence: Lord depart not from me.Vidisti, Domine: ne sileas; / Domine, ne discedas a me. 23Arise, and be attentive to my judgment: to my cause, my God, and my Lord.Levati su, e abbi a cuore il mio giudizio; la mia causa, Dio mio e Signor mio.Arise and attend to my iudgement: my God, and my Lord vnto my cause.Exsurge et intende judicio meo, Deus meus; / et Dominus meus, in causam meam. 24Judge me, O Lord my God according to thy justice, and let them not rejoice over me.Giudicami secondo la tua giustizia, o Signore Dio mio, e coloro di me non trionfino.Iudge me according to thy iustice ô Lord my God, and let them not reioyce ouer meJudica me secundum justitiam tuam, Domine Deus meus, / et non supergaudeant mihi. 25Let them not say in their hearts: It is well, it is well, to our mind: neither let them say: We have swallowed him up.Non dicano ne' loro cuori: Bene sta, buon per noi: e non dicano: Lo abbiam divorato.Let them not say in their hartes: Wel, wel, to our soule: neitheir let them say: We haue deuoured him.Non dicant in cordibus suis: Euge, euge, animæ nostræ; / nec dicant: Devoravimus eum. 26Let them blush: and be ashamed together, who rejoice at my evils. Let them be clothed with confusion and shame, who speak great things against me.Siano tutti insieme confusi, e svergognati quelli, che si rallegrano de' miei mali. Siano vestiti di confusione, e di rossore coloro, che parlan superbamente, contro di me.Let them blush and be ashamed together, that reioyce at my euils. Let them be clothed with confusion and shame; that speake great things vpon me.Erubescant et revereantur simul qui gratulantur malis meis; / induantur confusione et reverentia qui magna loquuntur super me. 27Let them rejoice and be glad, who are well pleased with my justice, and let them say always: The Lord be magnified, who delights in the peace of his servant.Esultino, e si rallegrino quei che favoriscono la mia giustizia; e dicano sempre: Sia magnificato il Signore, quei, che la pace desiderano del servo di lui.Let them reioyce and be glad, that wil my iustice: and let them say alwayes: Our Lord be magnified, that wil the peace of his seruant.Exsultent et lætentur qui volunt justitiam meam; / et dicant semper: Magnificetur Dominus, qui volunt pacem servi ejus.
28And my tongue shall meditate thy justice, thy praise all the day long.E la mia lingua mediterà la tua giustizia: le lodi tue tutto il giorno.And my tongue shal meditate thy iustice, thy prayse al the day.Et lingua mea meditabitur justitiam tuam; / tota die laudem tuam.
34:1
Berthier
David. Some of the Greek copies add, "psalm," and "unto the end." It was composed during the persecutions of Saul, etc., and is applied by the Fathers to Jesus Christ, who quotes ver. 19, (John 15:25.; Calmet) and it seems to be in the same state with several others, which speak of his sufferings. (Berthier)
Theodoret
The expressions are very animated, and though vengeance was not so strictly forbidden under the old law, (Matthew 5:44.) yet we may explain them as predictions. (Theodoret)
Calmet
David always evinces the greatest moderation, (Psalm 7:5.) and treated even Saul with the utmost respect. What he says, therefore, was dictated by a sincere desire of their conversion, and that they might prevent eternal torments; as well as to set the conduct of God in a proper light, and to encourage the virtuous. (Asterius) (Calmet)
Worthington
His name implies one "beloved," etc., inasmuch as he is a figure of Christ, the conqueror of death and hell. (St. Augustine) (Worthington)
Calmet
Judge. Hebrew, "plead." I do not wish them to be condemned unheard. (Calmet)
Calmet
A vindictive person does not thus commit his cause to God. Jesus Christ was all mildness. But in the spiritual warfare, we may well address these words to God, (Berthier) who is often represented as a mighty warrior, Exodus 15:3. (Calmet)
34:2
Calmet
Arms. Hebrew magen, "buckler," of a smaller size (1 Kings 17:6, 7.) than the shield, (tsinna) which was used to cover the whole body. St. Jerome renders the latter word by hastam, "the spear." (Calmet)
But this text speaks of defensive weapons.
34:3
Haydock
The way. This may be implied by the word conclude, which Houbigant rejects, observing that St. Jerome has praeoccupa, (Berthier) as it is in the Par. ed. 1533. (Haydock)
Berthier
But I fiind praecipita. (Berthier)
Haydock
"Prevent" the designs, stop the passage, or "hurl my persecutors headlong." (Haydock)
Worthington
Take offensive weapons. He foretells the ruin of those who persecuted the Church. (Worthington)
34:4
Haydock
Let them. So most people render the Hebrew, though it may be understood in the future, (Berthier) as Montanus translates. (Haydock)
Worthington
Me. The wicked shall be confounded in the end, when the just shall triumph. (Worthington)
34:5
Vatable
Dust. Hebrew mots, small "chaff," Psalm 1:4. (Vatable)
Angel. The evil spirits are employed to punish the wicked, as the good [angels] protect the just, Psalm 33:8. Some Fathers have supposed that every man was attended by a good and a bad angel. (Hermes ii.; Origen xxxv. in Luke; St. Gregory of Nyssa, vit. Mos.; Cassian 8:17., and 13:12.)
St. Augustine
But the Church admits the power of the wicked spirits only against those who take part with them, or "as far as God allows them" (St. Jerome) to tempt. The devil is like a dog chained down, which can bite none but those who come within its reach. (St. Augustine)
Haydock
Both good and bad angels are ministers of God's justice. (Haydock)
34:6
Berthier
Slippery. The systems of infidels, who deny a future existence are of this nature. If they were even true, the just would have lost nothing by pursuing a virtuous course. (Berthier)
34:7
Haydock
Their. Literally, "the destruction of their net." (Haydock)
Berthier
Some would translate shachath, "the pit of," etc. But the Septuagint is preferable; and chapheru means they have "covered with shame," as well as dug for my soul. (Berthier)
Haydock
Pit ought to be removed to the latter part of the verse. Saul laid many falsehoods to the charge of David, (Calmet) and insidiously sought his ruin. (Haydock)
34:8
Calmet
Fall. He foretells the destruction of Saul, and his own glory. (Calmet)
34:9
Worthington
Salvation. In the midst of troubles he is not devoid of hope, and after his deliverance he looks for eternal happiness. (Worthington)
34:10
St. Jerome ad. Sun
Lord. Some Latin copies repeated this, while others in the original passed over the word entirely. (St. Jerome ad. Sun.)
St. Augustine
"Be thou my life whom I always seek." (St. Augustine)
Calmet
Poor, in general, or David, who was supplied by Abimelech with food, 1 Kings 21:3. (Calmet)
34:11
Flaminius
Not. Accusing me of disloyalty, etc. (Flaminius)
Matthew xxvi
We must not imagine that David was cited to the bar. This is admirably explained of Jesus Christ at the tribunal of Pilate, (Calmet) and of the high priests. (Haydock) (Matthew xxvi.)
Haydock
God knows not what cannot be; (Worthington) and therefore Christ could not acknowledge what was falsely laid to his charge. (Haydock)
Berthier
The martyrs, etc., have often been exposed to the shafts of calumny. (Berthier)
34:12
Haydock
Depriving, sterilitatem. (Haydock)
Hebrew denotes the condition of one who has lost a husband or father.
Calmet
I had exposed my life for the welfare of the state, and of those who now seek my ruin. (Calmet)
Worthington
Yet David was not slain. This was verified in our Saviour. (Worthington)
Menochius
Septuagint have ateknian, "loss of children;" as Christ was abandoned by his disciples. (Menochius)
34:13
Berthier
To me. Hebrew also signify, "when they were sick," which manifests a more heroic charity; though yet it is more natural to suppose that David would assume these robes of penance when he was under affliction, as St. Jerome intimates, cum infirmarer ab eis. (Berthier)
Worthington
Our Saviour's life was a continual penance, though he stood in no need of it for himself. (Worthington)
Calmet
David was aware that the best method of avoiding the attacks of his enemies, was to make God his friend, by sentiments of humility, and by penance. (St. Augustine) (Calmet)
Menochius
Bosom. I shall reap the advantage from my prayer, if it be of no service to my enemies. (Genebrard) (Luke 10:6.) (Menochius)
Calmet
May what I wish for my enemies fall to my own lot. I have prayed for them in secret and with the utmost fervour. (Calmet)
Berthier
I have repeatedly urged my request, (Houbigant) or I am confident my prayer will be of some service, at least to myself. (Berthier)
34:14
Haydock
Please, complacebam, "treat lovingly." (Haydock)
Haydock
Vulgate follows the regimen of the Septuagint euerestoun, which may govern an accusative case. Hebrew is plainer, "I walked," (Berthier) or "behaved myself as though he had been my friend or brother." (Protestants) (Haydock)
St. Jerome
So. Septuagint seem to have explained am, "truly," instead of mother; as the points would determine the Hebrew, "like one who bewails his mother;" (Berthier) or, "like a mother mourning, I bowed down in grief." (St. Jerome)
Calmet
An ancient Greek interpreter has, "like one mourning for a brother born of the same mother." I felt the affliction of my enemies and sympathized with them, endeavouring to alleviate their distress as much as possible. (Calmet)
Berthier
Such was the conduct of David, the figure of the Messias; so that the expressions which seem too strong, must not be taken for imprecations. (Berthier)
Worthington
Christ was the good Samaritan who relieved the wounded man, Luke 10. (Worthington)
34:15
St. Jerome
Against me. Hebrew, "in my distress," (Houbigant) or "infirmity." (St. Jerome)
Haydock
Thus was my kind attention repaid. (Haydock)
Calmet
My enemies became only the more insolent, and stood beside me, to shew their contempt. (Calmet)
Haydock
Scourges. Hebrew also, "vile men," (Berthier) necim, people stricken, gathered themselves upon me, and I knew not." (Mont.) (Haydock)
Calmet
The Roman psalters have "and they were ignorant," ignoraverunt. (Calmet)
Haydock
David could not think that he had given any offence: much less had our Saviour. (Haydock)
Worthington
He knew no just cause why the Jews persecuted him, as they were actuated by malice. (Worthington)
Menochius
David knew not personally those who afflicted him. (Menochius)
34:16
Berthier
Separated, and could not agree in their testimonies. This may be one meaning of charak, as it has several. (Berthier)
Haydock
"They did tear me, and ceased not, (16) with hypocritical mockers in feasts, they gnashed," etc. (Protestants) (Haydock)
Theodoret
Many of their attempts have been frustrated by thy Providence, yet they do not enter into themselves. (Theodoret)
34:17
Haydock
One. Septuagint, "daughter." Aquila, "solitary," monachen. Protestants, "darling," or my soul which is so desolate, Psalm 21:21. (Haydock)
Worthington
So Christ said, Why hast thou abandoned me? (Matthew xxvii.) not affording me such consolation as other saints enjoy in their agony. (Worthington)
34:18
Haydock
Strong, gravi. Hebrew hatsum, numerous, (1 Machabees 1:1.; Menochius) and "weighty," (Haydock) which is the consequence of great numbers, (Berthier) and of virtue. St. Augustine understands the Church, which is not carried away like chaff before the wind. Amama dislikes this. (Haydock)
Worthington
The resurrection is foretold, (ver. 17.) and here the Catholic Church is signified. (Worthington)
34:19
Worthington
Wrongfully. Hebrew, "liars," (St. Jerome; Haydock) alluding to Saul, etc. (Calmet) Christ explains this of himself, John xv. (Worthington)
Berthier
Who. Some supply a negation. (Berthier)
Calmet
"Neither let them wink with the eye who." (Protestants) This sign might indicate friendship, or evil machinations, Proverbs 6:13., and 10:10. (Calmet)
Menochius
"They pretended by their looks what they did not entertain in their hearts." (St. Augustine) (Menochius)
34:20
Berthier
Spoke. Hebrew adds lo, "not." But it may be better explained as an interrogation. "Have they not spoken?" etc., as the enemies used deceit. (Houbigant) (Berthier)
Calmet
Earth. This word is omitted in the Roman Septuagint, St. Augustine, etc. But Theodoret reads it, and it is in all the other Greek interpreters, and in the Arabic and Syriac. (Calmet)
Haydock
Hebrew, "they devise deceitful matters against them that are quiet (righe, divided, etc.) in the land." (Protestants) or "in the plunder of the earth they devise deceit." (St. Jerome) (Haydock)
Calmet
They appear friendly, but when alone they talk to the earth, like people in deep study and full of passion. (Calmet)
Berthier
This terrestrial anger is the source of much evil. (Berthier)
Worthington
The Jews and Herodians said, Master, etc., designing to inveigle our Saviour, Matthew xxii. The priests and Pharisees also accused him boldly, and instigated the people to demand his crucifixion. (Worthington)
Menochius
They were split into parties, and invaded those who were the reverse of passionate. (Menochius)
34:21
Haydock
Done, euge. Hebrew heach. (Haydock)
Berthier
This term occurs ten times in Scripture, and here denotes the joy felt in the destruction of an enemy. Thus the Jews insulted over Christ expiring on the cross. (Berthier)
Calmet
Seen. No farther reserve is necessary: he is fallen, or we have accused him of nothing but what we have seen. (Calmet)
34:22
Calmet
Silent. I have chosen thee for my judge and protector. (Calmet)
Haydock
Pronounce sentence if they be in the right; and if not, rescue me from their fury. (Haydock)
34:23
Berthier
Attentive. Hebrew, "watch over." He implores present assistance. (Berthier)
34:24
Haydock
Thy. Many copies read "my," with St. Augustine, Euthymius, etc. But thy agrees with the Roman (Calmet) and Alexandrian Septuagint and Hebrew. (Haydock)
34:25
Berthier
It is well, occurs only once in Hebrew, which may be imperfect, as many versions supply the second. (Berthier)
Haydock
Mind, as we could have desired. Protestants, "Oh, (marginal note adds ah) so would we have it." (Haydock)
Menochius
Things go on well according to our mind. (Menochius)
34:26
Calmet
Great. St. Augustine reads, "malicious." (Calmet)
Worthington
At the day of judgment the wicked will be condemned. (Worthington)
Berthier
If this judgment were not to take place, religion would be a fable: as impiety is not always punished in this world. (Berthier)
34:27
Worthington
Them. The blessed in eternal glory. (Worthington)
Calmet
Justice. Or wish that sentence may be pronounced in my favour. (Calmet)
Haydock
Delight. Hebrew, "who delights." (St. Jerome) (Haydock)
Berthier
But the Greek interpreters read as we do. (Berthier)
34:28
Calmet
Meditate. Hebrew word is used to signify speaking with reflection. (Calmet)
34:1
Dauid signifieth beloued desiderable, or strong of hand, that is Christ, aboue al beloued of God, desired of man, the strong conquerour of death and hel. S. Aug. in hunc locum.
By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ, and of Christians.
34:2
Offensiue
denfensiue.
34:3
preoccupate and preuent the malice of the persecutor.
34:4
Such a punishment and confusion shal fal in the end vpon al the malicious, after that the iust shal haue ouercome tribulations.
34:9
In the time of truble in hope.
after deliuerie, in eternal saluation,
34:10
such false witnesses did rise against Christ Mat. 26.
34:11
thinges that were not; for God himselfe, that knoweth althinges knoweth not that which neither was, is, nor can be.
34:12
they made priuation of my life, verified in Christ, not in Dauid, for he was killed by his enemies.
34:13
Al our Sauiours life was penance for others, needing none for himselfe.
34:14
Christ the good Samaritane that releeued the wounded man. Luc. 10.
34:15
al this was fulfilled according to the letter in our Sauiours passion.
al this was fulfilled according to the letter in our Sauiours passion.
al this was fulfilled according to the letter in our Sauiours passion.
Our Lord knoweth not anie iust cause, why the Iewes so persecuted him, for they had no iust cause but meere malice.
34:17
as Psal. 21. and Mat. 27. God why hast thou forsaken me? not deliuered me from temporal death, nor yelded me such consolation, as thou gauest other Sainctes in their agonies?
a prophecie of Christs resurrection.
34:18
Prophecie of the Catholique Church. as Psal. 21.
34:19
This place is applied by our Sauiour to himselfe. Ioan. 15.
34:20
The Pharises and Herodians said: Master we know that thou art a true speaker &c. meaning to intrappe him with treason. Mat. 22.
34:21
The same Pharises and Priestes iudged him woorthy of death, and procured the people to •rie: Crucifie him, crucifie, him.
34:22
Againe his Resurrection is prophecied.
34:26
At the day of iudgement the wicked shal receiue sentence of damnation.
34:27
the blessed of eternal glorie.
34:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.2
2. “Judge Thou, O Lord” (saith he), “them that hurt me, and fight Thou against them that fight against me” (
John Cassian † AD 435 The Conferences of John Cassian 7.21
… they shall fall under my feet,” and in his prayers against them the same prophet says: “Judge thou, O Lord, them that wrong me: overthrow them that fight against me. Take hold of arms and shield: and rise up to help me. Bring out the sword and shut up the way against them that persecute me: say to my soul, I am thy salvation.”
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St Augustine of Hippo † AD 430 On Christian Doctrine 3.26
Now from the places where the sense in which they are used is more manifest we must gather the sense in which they are to be understood in obscure passages. For example, there is no better way of understanding the words addressed to God, “Take hold of shield and buckler and stand up for mine help,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.2
2. “Judge Thou, O Lord” (saith he), “them that hurt me, and fight Thou against them that fight against me” ( ver. 1 ). “If God be for us, who can be against us?” And whereby doth God this for us? “Take hold” (saith he) “of arms and shield, and rise up to my help” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… And Thou hast made mine enemies turn their backs upon me, and hast destroyed them that hated me.” And reflecting that with our own arms alone we cannot conquer, let us say, “Take hold of arms and shield: and rise up to help me. Bring out the sword and stop the way against them that persecute me: say to my soul, I am thy salvation.”
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St Augustine of Hippo † AD 430 The Confessions 1.5
… What art Thou to me? Have compassion on me, that I may speak. What am I to Thee that Thou demandest my love, and unless I give it Thee art angry, and threatenest me with great sorrows? Is it, then, a light sorrow not to love Thee? Alas! alas! tell me of Thy compassion, O Lord my God, what Thou art to me. “Say unto my soul, I am thy salvation.”
St Augustine of Hippo † AD 430 The Confessions 9.1
1. “ O Lord , truly I am Thy servant; I am Thy servant, and the son of Thine handmaid: Thou hast loosed my bonds. I will offer to Thee the sacrifice of thanksgiving.” Let my heart and my tongue praise Thee, and let all my bones say, “Lord, who is like unto Thee?” Let them so say, and answer Thou me, and “say unto my soul, I am Thy salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.3
3. “Pour forth the weapon, and stop the way against them that persecute me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.4
4. And what follows? “Let them be confounded and put to shame, that seek after my soul” (
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 61
1. “ The three measures of meal” of which the Lord spake, is the human race. Recollect the deluge; three only remained, from whom the rest were to be re-peopled. Noe had three sons, by them was repaired the human race. That holy “woman who hid the leaven,” is Wisdom. Lo, the whole world crieth out in the Church of God, “I know that the Lord is great.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.6
6. What of others? For all are not so conquered as to be converted and believe: many continue in obstinacy, many preserve in heart the spirit of going before, and if they exert it not, yet they labour with it, and finding opportunity bring it forth. Of such, what followeth? “Let them be as dust before the wind” (
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 42
… for God hath power either to strengthen or to put to flight”? Now, how does the power of God help some in war by giving them confidence, and put others to flight by injecting fear into them, except it be that He who has made all things according to His own will, in heaven and on earth,
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 45
It is not, then, to be doubted that men’s wills cannot, so as to prevent His doing what he wills, withstand the will of God, “who hath done all things whatsoever He pleased in heaven and in earth,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.6
… but as the dust which the wind driveth away from the face of the earth.” The wind is temptation; the dust are the ungodly. When temptation cometh, the dust is raised, it neither standeth nor resisteth. “Let them be as dust before the wind, and let the Angel of the Lord trouble them.” “Let their way be darkness and slipping” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.9
… and, He who numbereth the clouds in wisdom : and, the cloud is not rent under Him . For so many measures of waters lie upon the clouds, yet they are not rent: but come down with all good order upon the earth. Who bringeth the winds out of their treasuries
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.7
7. But wherefore these so great evils? By what desert? Hear by what desert. “For without cause have they hid for me the corruption of their trap” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… ‘The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken .’ Let them observe this, and how that ‘the snare they know not shall come upon them, and the net they hid take them
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.8
8. But yet what is to be done? “Without a cause have they hid for me the corruption of their trap.” What meaneth, “Without a cause”? I have done them no evil, I have hurt them not at all. “Vainly have they reviled my soul.” What is, “Vainly”? Speaking falsely, proving nothing. “Let a trap come upon them which they know not of” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.11.3
… but those who have beheld Him actually present, and have obtained liberty, and been made partakers of His gifts, do possess a greater amount of grace, and a higher degree of exultation, rejoicing because of the King’s arrival: as also David says, “My soul shall rejoice in the Lord ; it shall be glad in His salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.9
9. This then for the wicked that would hurt me: what for me? “But my soul shall rejoice in the Lord” (
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St Methodius † AD 311 Oration on the Palms 1
… to put away error; to give light to those who are in darkness; to abolish the imposture of idols; in its place to bring in the saving knowledge of God; to sanctify the world; to drive away the abomination and misery of the worship of false gods. Blessed is He that cometh in the name of the Lord: the one for the many; to deliver the poor
St Augustine of Hippo † AD 430 The Confessions 5.1
1. Accept the sacrifice of my confessions by the agency of my tongue, which Thou hast formed and quickened, that it may confess to Thy name; and heal Thou all my bones, and let them say, “Lord, who is like unto Thee?”
St Augustine of Hippo † AD 430 The Confessions 8.1
1. O My God, let me with gratitude remember and confess unto Thee Thy mercies bestowed upon me. Let my bones be steeped in Thy love, and let them say, Who is like unto Thee, O Lord?
St Augustine of Hippo † AD 430 The Confessions 9.1
1. “ O Lord , truly I am Thy servant; I am Thy servant, and the son of Thine handmaid: Thou hast loosed my bonds. I will offer to Thee the sacrifice of thanksgiving.” Let my heart and my tongue praise Thee, and let all my bones say, “Lord, who is like unto Thee?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… Come to Him that ye may rise again: if ye depart from Him, ye shall die. If by coming to Him ye live, and by departing from Him ye die, your life was not in yourselves. For the same is your life which is your light. “Because with Thee is the fountain of life, and in Thy light we shall see light.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.10
10. “All my bones shall say, Lord, who is like unto Thee” (
John Cassian † AD 435 The Conferences of John Cassian 23.5
For who, when “delivering the poor from the hand of them that are too strong for him, and the needy and the poor from them that strip him,” who when “breaking the jaws of the wicked and snatching their prey from between their teeth,”
Pseudo-Clement The Clementine Homilies 16.6
… And again: ‘The names of other gods shall not ascend upon thy lips.’ Here it mentions many gods whose names it does not wish to be uttered. And again it is written, ‘Thy God is the Lord, He is God of gods.’ And again:
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.13
13. Let then our Head say, “False witnesses did rise up, they laid to My charge things that I knew not” (
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Tertullian † AD 220 An Answer to the Jews 10
… just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, “They were repaying me evil for good;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 88.1
… Were we to render evil for evil, we should be transgressing the law of Christ. But now, when all that has been done, both on your side and on ours, is impartially considered, it is found that we are suffering what is written, “They rewarded me evil for good;”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.34
… since the Truth said, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses," how much less when they were hating those towards whom they were rewarding evil for good?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 114.3
… But these things were said by those of whom He Himself had already foretold by the prophet, “They rewarded me evil for good.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.13
… and, He knoweth not to do ill, because he doth not ill.…What knew not Christ so much, as to blaspheme? Thereof was He called in question by His persecutors, and because He spake truth, He was judged to have spoken blasphemy. But by whom? By them of whom it followeth, “They rewarded Me evil for good, and barrenness to My Soul” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
5. “I have run in thirst.” For they were rendering evil things for good things:
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St Jerome † AD 420 The Letters of St. Jerome 108.1
… “I keep under my body and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway;” and “It is good neither to eat flesh nor to drink wine;” and “I humbled my soul with fasting;”
St Jerome † AD 420 The Letters of St. Jerome 130.10
10. After you have paid the most careful attention to your thoughts, you must then put on the armour of fasting and sing with David: “I chastened my soul with fasting,” and “I have eaten ashes like bread,” and “as for me when they troubled me my clothing was sackcloth.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… “—the Lord suffered on the sixth day of the week, as is admitted by all: wherefore the sixth day also is rightly reckoned a day for fasting, as fasting is symbolical of humiliation; whence it is said, “I humbled my soul with fasting.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.1
… When he blandly flatters, then is he the more vigilantly to be guarded against. But amid all these treacherous devices and temptations of his, what shall we do but that which we have heard in the psalm: “And I, when they were troublesome to me, clothed me in sackcloth, and humbled my soul in fasting.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.4
… He is now scourged by the blasphemies of false Christians: they multiply scourges for their Lord, and know it not. Let us, so far as He aids us, do as the psalmist did: “But as for me, when they were troublesome to me, I put on sackcloth, and humbled my soul with fasting.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.14
14. “But I, when they troubled me, clothed myself with sackcloth, and humbled my soul with fasting, and my prayer shall return into mine own bosom” (
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St Augustine of Hippo † AD 430 On Christian Doctrine 1.30
… And on this ground even God Himself, our Lord, desired to be called our neighbor. For our Lord Jesus Christ points to Himself under the figure of the man who brought aid to him who was lying half dead on the road, wounded and abandoned by the robbers. And the Psalmist says in his prayer, “I behaved myself as though he had been my friend or brother.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.17
17. “As a Neighbour, as our Brother, so I pleased Him: as one mourning and sorrowful, so I humbled myself” (
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St Gregory of Nyssa † AD 395 Against Eunomius 4.4
… Who will mediate in this civil war? Who will bring this discord into agreement, when the very soul is divided against itself by the opposing statements, and drawn in different ways to contrary doctrines? Perhaps we may see here that dark saying of prophecy which David speaks of the Jews—“They were divided but were not pricked at heart
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, “They were cleft asunder, and were not pricked in heart.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 20
… We are told in the Gospel that Judas, one of Christ’s friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: “He who hath eaten My bread hath lifted up his heel against Me:” and in another place; “My friends and My neighbours drew near and set themselves against Me:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.18
18. “And against Me they rejoiced, and gathered themselves together” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.14
… I have said, I will declare against me my shortcoming to the Lord, and Thou hast remitted the ungodliness of my heart.” Now do so, now be pierced through, be there not in thee done that which hath been said of certain execrable men, “They have been cloven asunder, and have not been pierced through.”
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Origen † AD 254 Origen's Commentary on Matthew 10.2
… Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the “gnashing of teeth.” Wherefore, also, in the Psalms it is said, “They gnashed upon me with their teeth.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 51
52. The devil, therefore, as David says in the Psalms
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.19
19. “They tempted Me, and mocked Me with mocking” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.20
20. “Lord, when wilt Thou look on? Rescue My Soul from their deceits, My Darling from the lions” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.24
… as if he had said more plainly, in the day in which ye were called and gathered together by God. The Psalmist also says, I will give thanks unto Thee, O Lord, in the great Congregation; I will praise Thee among much people
St Augustine of Hippo † AD 430 On Christian Doctrine 4.14
31. In a serious assembly, moreover, such as is spoken of when it is said, “I will praise Thee among much people,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 106.1
… But if, in saying, “I have manifested Thy name unto the men whom Thou gavest me out of the world,” He wished all to be understood, even those who were still to believe on Him, as belonging to His great Church which was yet to be made up of all nations, and of which it is said in the psalm, “I will confess to Thee in the great Church [congregation];”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.21
21. Lastly, wouldest thou know what is that Darling? Read the words following: “I will confess unto Thee, O Lord, in the great Congregation; in a weighty people will I praise Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.36
… for he is referring to heretics. But by “the cows of the peoples,” I think souls easily led astray must be understood, because easily they follow these bulls. For they lead not astray entire peoples, among whom are men grave and stable; whence hath been written, “In a people grave I will praise Thee:”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… “And how is it clear that it is on this account that we are hated?” “From what was done to Me. For, tell Me, which of My words or deeds could they lay hold on, that they would not receive Me?” Then since the thing would be astounding to us, He telleth the cause; that is, their wickedness. And He stayeth not here either, but introduceth the Prophet (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.17
… For the apostle, in citing a text from the prophet Isaiah, where he says, “With divers tongues and with divers lips will I speak to this people,” yet prefaced it by, “It is written in the Law.” And the Lord Himself says, “It is written in their Law, They hated me without a cause,” whereas this is read in the Psalm.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.22
22. “Let not them that are Mine enemies wrongfully rejoice over Me:” for they rejoice over Me because of My chaff. “Who hate Me without a cause;” that is, whom I never hurt; “winking with their eyes” (
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.1
… what shall man be, for whom God is become man? Let this hope comfort us in every tribulation and temptation of this life. For the enemy does not cease to persecute; and when he does not openly rage, he plots in secret. How does he plot? “And for wrath, they worked deceitfully.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.22
22. “Let not them that are Mine enemies wrongfully rejoice over Me:” for they rejoice over Me because of My chaff. “Who hate Me without a cause;” that is, whom I never hurt; “winking with their eyes” ( ver. 19 ): that is, pretending hypocrites, “For they spake indeed peace to Me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.22
… 19 ): that is, pretending hypocrites, “For they spake indeed peace to Me” ( ver. 20 ). What is, “winking with their eyes”? Declaring by their looks, what they carry not in their heart. And who are these “winking with their eyes”? “For they spake indeed peace to Me; and with wrath devised craftily.” “Yea they opened their mouth wide against Me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.23
23. “This Thou hast seen, O Lord; keep not silence” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.24
24. “Arise, Lord, and attend to My judgment” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.25
25. “Judge me, O Lord, according to My righteousness” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.26
26. “Let them not say in their heart, Aha, aha, so would we have it” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 124.3
… what could men do to you when they rose against you, if the Lord had not been on your side? what could they do? “Perchance they had swallowed us up quick” ( ver. 3 ). “Swallowed us up:” they would not first have slain us, and so have swallowed us up. O inhuman, O cruel men! The Church swalloweth not thus.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.26
… Do thou to it, what it would to thee. Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink, that so the body of ungodliness might be swallowed up by Israel. “Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour” (
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.7
… and he that thresheth, in hope of partaking.” Those oxen, then, have left to us the narration of the Scriptures. For it was not of their own that they dispensed, because they sought the glory of the Lord. Now, what have ye heard in that psalm? “And let them say continually, The Lord be magnified, they that wish the peace of His servant.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.27
27. What sayest thou now, the Head with the Members? “Let them shout for joy and be glad that favour My righteous cause:” who cleave to My Body. Yea, let them say “continually, Let the Lord be magnified, which hath pleasure in the prosperity of His servant” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto Him, and being followers of the saints, ‘we shall make our praise in the Lord all the day
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.27
27. What sayest thou now, the Head with the Members? “Let them shout for joy and be glad that favour My righteous cause:” who cleave to My Body. Yea, let them say “continually, Let the Lord be magnified, which hath pleasure in the prosperity of His servant” ( ver. 27 ). “And my tongue shall speak of Thy righteousness, and of Thy praise all the day long” (
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In Psalmis praecedentibus manifestata est dignitas justorum; hic autem imploratur auxilium contra persecutiones impiorum; et circa hoc tria facit. Primo enim petit divinum auxilium contra peccatores persequentes. Secundo confitetur sibi hujusmodi tribulationes pati propter peccatum, ibi, domine ne in furore. Tertio ostendit suam fiduciam quam habet in Deo, ibi, expectans expectavi. Circa primum tria facit. Primo enim petit divinum auxilium contra impiorum persecutionem. Secundo describit eorum nequitiam, ibi, dixit injustus. Tertio ostendit eorum prosperitatem esse contemnendam, ibi, noli aemulari. Titulus communis est, in finem Psalmus ipsi David. Mystice pertinet ad Christum verum David: et secundum mysticam expositionem est secundus Psalmus eorum qui prolixe loquuntur de passione Christi. Primus fuit, Deus Deus meus respice, Ps. 21. Hic ergo Psalmus, sive legatur ex persona David, sive Christi, vel cujuscumque; duo facit. Primo enim petit impiorum repulsam. Secundo assignat causam, ibi, surgentes testes. Circa primum tria facit. Primo enim petit adversariorum condemnationem. Secundo proponit condemnationis interitum, scilicet eorum culpam, ibi, quoniam gratis. Tertio assignat fructus condemnationis hujus, ibi, anima autem mea. Circa primum duo facit. Primo enim proponit in generali suam petitionem. Secundo explicat eam, ibi, apprehende arma et cetera. Circa primum duo petit in generali; scilicet condemnationem eorum, et divinum auxilium, ibi, expugna. Haec enim duo petit contra duo: nam contra nocentes petit condemnationem, et contra impugnantes petit divinum auxilium. Primo quis impugnat alium. Secundo praevalens ei nocumentum infert. Est ergo hic ordo praeposterus. Quando enim aliquis impugnat alium, non statim meretur condemnationem, sed concitatur impugnatus ad petendum auxilium; quando vero nocet, tunc petit condemnationem. Et ideo hic distinguit utrumque: quia nocumentum prius est in intentione inferentis: et ideo primo petit condemnationem nocentium. Dicit ergo, o domine, judica nocentes me. Est autem triplex judicium: scilicet condemnationis: Jac. 2: judicium sine misericordia illi qui non fecerit misericordiam. Item purgationis: Nehe. 4: tempus est ut incipiat judicium a domo domini. Item discretionis: Psal. 42: judica me Deus, et discerne causam meam. Hic autem agitur de primo. Similis petitio habetur Hier. 11: tu autem domine Sabaoth, qui judicas juste et probas renes et corda, videam ultionem tuam ex eis. Contra. Matth. 5: orate pro persequentibus et calumniantibus vos. Respondeo. Dicendum quod in omnibus istis imprecationibus duplex est intellectus. Unus, quod dicantur per modum praenunciationis, ut cum dicit, judica; quasi dicat, judicabis. Vel ut omnia intelligantur prolata non ex zelo vindictae propriae, sed divinae justitiae, cui se conformant justi. Secundo impugnatus desiderat ut adversario resistat; unde ait, expugna impugnantes me, ut scilicet non praevaleant in me: Hier. 20: dominus mecum est tamquam bellator fortis: Isa. 63: ego qui loquor justitiam, et propugnator sum ad salvandum.
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Consequenter cum dicit, apprehende arma, explicat petitionem suam. Duo enim petiit: scilicet condemnationem nocentium, et expugnationem impugnantium. Et ideo in particulari ista duo explicat. Primo enim explicat secundum. Secundo primum, ibi, confundantur. Circa primum quinque proponit, quae sunt necessaria in defensore. Primum est quod se armet: quod hic tangit dicens, apprehende arma et scutum. Arma Dei sunt electi ejus: Rom. 6: exhibete membra vestra arma justitiae Deo. Unde Angeli dicuntur arma Dei, quibus utitur ad pugnandum contra malos: Sap. 5: pugnabit pro illo orbis terrarum contra insensatos. Scutum Dei proprie est divina protectio, et voluntas sua qua protegit: Ps. 5: scuto bonae voluntatis tuae coronasti nos. Dicit ergo, apprehende arma et scutum, idest mitte sanctos tuos, et tu etiam protege me, bona voluntate tua. Vel, arma et scutum sunt virtutes: Sap. 5: induet pro thorace justitiam, sumet scutum inexpugnabile aequitatem. Secundum est, quod procedat ad bellum; et ideo dicit, exurge in adjutorium mihi. Deus dicitur dormire, quando homo est in tribulationibus, et non sentit auxilium divinum: Matth. 8: motus magnus factus est in mari, ita ut navicula operiretur fluctibus, ubi erant discipuli; ipse vero dormiebat: et concitaverunt eum dicentes: domine salva nos, perimus. Et surgens imperavit ventis et mari, et facta est tranquillitas magna: Ps. 43: exurge, quare obdormis, domine? Tertium est exemptio gladii; et ideo dicit, effunde frameam, Hieronymus habet, evagina gladium. Framea idem est quod gladius. Verumtamen effunde, hic designat abundantiam divinae vindictae. Glossa, effunde frameam, idest multiplica vindictam: Zach. 13: framea, suscitare super pastorem meum, et super virum cohaerentem mihi. Framea potest intelligi vel vindicta Dei, vel anima Christi, vel quilibet justus, qui sunt gladius Dei contra malos: 1 Cor. 2: spiritualis autem dijudicat omnia. Quartum est percussio; et ideo dicit, et conclude et cetera. Hieronymus habet, et praeoccupa ex adverso persequentes me; quasi dicat, prius percutias, quam sibi cavere possint. Et hoc etiam proprie dicitur concludi, quasi non potest evadere: Job 10: cum sit nemo qui de manu tua possit eruere. Vel concludi quis dicitur, quando convincitur de falsitate: unde, conclude, ait; quasi dicat, convince eos ut errorem suum cognoscant.
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Quintum est, ut eripiatur ille qui protegitur: unde dicit, dic animae meae, salus tua ego sum; quasi dicat, per effectum manifesta, ut per interiorem inspirationem cognoscam te esse salutem animae meae: Ps. 84: audiam quid loquatur in me dominus Deus: Isa. 43: ego dominus, et non est absque me salvator.
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Consequenter cum dicit, confundantur, agit de condemnatione nocentium. Et primo petit eorum condemnationem. Secundo adhibet similitudinem, ibi, fiant tamquam pulvis et cetera. Circa primum duo petit in condemnationem contra duo, quae mali persequentes intendunt. Principaliter enim intendunt eum totaliter destruere: Ps. 82: non memoretur nomen Israel ultra. Secundo intendunt quod saltem inferant ei aliqua mala; et de utroque petit eos condemnari. Secundum, ibi. Avertantur. Circa primum duo facit. Primo enim ponit poenam quam expetit. Secundo subdit eorum demeritum, ibi, quaerentes animam meam. Poenam petit duplicem; scilicet confusionem et timorem. Confusio autem consistit in hoc quod non potest quis suum implere intentum. Secundum est, quod deficiens a proposito, timet ne incidat, vel in similem poenam, vel in manus adversarii. Et ideo dicit quantum ad primum, confundantur; et quantum ad secundum, revereantur, idest timeant similem poenam. Simile habetur Hier. 17: confundantur qui me persequuntur, et non confundar ego et cetera. Hoc etiam potest reduci ut intelligatur esse dictum pro confusione eorum: de bona scilicet confusione, et de bono timore, ut salubriter confundantur ad poenitentiam. Et revereantur, idest timeant poenas, etiam si meritum eorum contradicat, quia sunt quaerentes animam meam. De secundo dicit, avertantur. Et circa hoc duo facit. Primo enim petit ut impediantur a proposito. Secundo, quod confundantur impediti, ibi, et confundantur. Dicit ergo, avertantur retrorsum, non valentes proficere in eo quod intendunt, sed, deficiant, in posterius, et ex hoc confundantur. Potest etiam ad bonum reduci, avertantur retrorsum, ut me sequantur: Marc. 8: vade retro Satana. Et confundantur, de peccatis suis: Rom. 6: quem fructum habuistis in illis in quibus nunc erubescitis? Cogitantes mihi mala: Hier. 18: tu scis domine omne consilium eorum adversum me in mortem.
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Deinde cum dicit, fiant, adhibet similitudinem. Et primo quantum ad primum. Secundo quantum ad secundum, ibi, fiant viae illorum. Dicit ergo, fiant tamquam pulvis. Petit namque primo judicium contra eos qui quaerebant eum totaliter destruere; et ideo similitudinem adhibet de re quam totaliter destruitur; scilicet de pulvere. Dispersio enim pulveris ex tribus contingit: ex pulveris scilicet dispersione; quia siccus est pulvis, et in minima divisus: et ideo facile dispergibilis est. Et ideo dicit, fiant tamquam pulvis: ut sicut pulvis comminutus est in multis propter defectum humoris, ita sint et impii. Alia ratio est ventus commovens: unde ait, ante faciem venti. Ventus quandoque significat tribulationem: Joan. 27: tollet eum ventus urens et cetera. Quandoque ipsam tentationem peccati; Is. 64: iniquitates vestrae quasi ventus abstulerunt vos. Tertio ex impulsu alicujus impellentis ventum: unde ait, et Angelus domini coarctans eos, scilicet ad hoc ut totaliter dispergantur: nam sicut per auxilium Angelorum aliqua prosperantur virtute majori, ita ex Angelis bonis vel malis contingit quod tribulationes magis gravantur: nam Deus quandoque punit etiam per bonos Angelos, peccatores: Isa. 37: egressus est Angelus domini, et percussit in castris Assyriorum centum octogintaquinque millia et cetera. Deinde cum dicit, fiant viae illorum, ponitur similitudo de secundo impedimento, idest de processu viae; et tria impedimenta ponit in via. Primum est tenebrae: quia tunc de facili quis impingit. Fiant ergo viae illorum, idest processus, tenebrae. Secundum est, quod sit lubrica et disposita ad casum: Thren. 4: lubricaverunt vestigia nostra in itinere viarum nostrarum. Et tertium est, quod sit aliquis persequens et cogens, ut magis corruat. Et Angelus domini et cetera. Prov. 17: Angelus crudelis contra eum mittetur.
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Dicit ergo, fiant viae illorum tenebrae, ignorantiae: Ps. 81: nescierunt neque intellexerunt, in tenebris ambulant. Et lubricum, idest vitia carnalia in quibus de facili cadunt. Et Angelus domini persequens eos. Ipse Daemon tentans ad peccandum, vel Angelus bonus permittens cadere, ut humiliati fortiores resurgant.
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Quoniam gratis absconderunt. Supra Psalmista petiit quod nocentes judicarentur, et expugnantes in expugnationem venirent; hic autem ostendit, quomodo merito haec patiantur. Et primo ponit culpam. Secundo poenam, ibi, veniat illis. Circa primum ponit primo malitiae interpretationem. Secundo executionem, ibi, supervacue. In primo ponuntur tria, quae aggravant culpam. Primum est iniquitas; et ideo dicit, gratis. Secundum est fraus; et ideo dicit, absconderunt. Tertium est crudelitas: et ideo dicit, interitum laquei sui. Dicit ergo, quoniam gratis. Si aliquis intentat malum contra se nocentem, non videtur totaliter iniquum; sed quando contra eum qui in nullo nocuit, hoc omnino est iniquum: et hoc est quod dicit, gratis, scilicet sine offensa quam fecerim: Jo. 15: odio habuerunt me gratis: Isa. 52: Assur absque ulla causa calumniatus est eum. Fraus vero notatur, cum dicit, absconderunt mihi, quia scilicet per fraudem intentant mala mihi: Thren. 3: ursus insidians factus est mihi, leo in absconditis: Psalm. 9: insidiatur quasi leo in spelunca sua. Crudelitatem autem ostendit, quia parant insidias ad mortem: unde ait, in interitum laquei sui, idest abscondunt laqueum ad mortem: Prov. 1: veni nobiscum, insidiemur sanguini, abscondamus tendiculas contra insontem frustra, deglutiamus eum et cetera. Secundo cum dicit, supervacue exprobraverunt, ponitur executio, similiter sine causa. Dicit autem exprobraverunt, quia opprobria intulerunt. Est autem opprobrium, quando quis imponit crimen alicui quod est contra ejus honorem. Aliquando imponitur crimen alicui, ut confundatur et abjiciatur. Aliquando vero ut perdat vitam; et hoc est contra animam ejus: et ideo dicit, animam meam; quasi dicat, propter hoc fecerunt ut totaliter me vita privarent. Sic Judaei Christo imposuerunt crimina morte digna: Luc. 23: commovet populum, docens per universam Judaeam: Psalm. 68: improperia exprobrantium tibi ceciderunt super me. Sed hoc, supervacue, idest sine causa, sicut supra dictum est, scilicet gratis: Jo. 8: quis ex vobis arguet me de peccato? Ergo, supervacue, imposuerunt ei peccatum. Vel, supervacue, idest frustra, quantum ad eorum intentionem: quia intendebant fidem ejus destruere: Jo. 11: quid facimus quia hic homo multa signa facit? Si dimittimus et cetera. Tamen hoc consilium fuit supervacue, quia totus mundus post ejus mortem ad fidem conversus est.
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Consequenter cum dicit, veniat illi laqueus quem etc., ponitur poena conveniens culpae: et hoc, quia eodem judicio judicantur, quo judicare volebant: Matth. 7: in quo judicio judicaveritis, judicabimini. Isti fraudulenter intendebant mortem ipsius; ideo Psalmista petit contra eos, vel conformando voluntatem suam voluntati divinae, vel praenunciando. Et petit tria: scilicet quod laqueus eis praeparetur, quod capiantur, quod non evadant. Quantum ad primum dicit, veniat illi laqueus, scilicet populo, vel ei qui principalis est inter eos. Laqueus hic tripliciter potest intelligi. Vel propter laqueum poenae, quia propter mortem Christi illaqueati sunt: Isa. 8: offendent ex eis plurimi, et cadent et conterentur et irretientur et capientur: quia captivi sunt apud omnes gentes. Quem ignoraverunt, dicit, quia nec suspicari quidem poterant talem poenam: Luc. 21: erit enim pressura magna super terram, et ira populo huic; et cadent in ore gladii, et captivi ducentur in omnes gentes: Matth. 24: erit enim tunc tribulatio magna, qualis nunquam fuit ab initio mundi usque modo, neque fiet. Vel de laqueo culpae: 1 Tim. ult. qui volunt divites fieri, incident in tentationem, et in laqueum Diaboli. Quasi dicat, veniat illi laqueus culpae quem praevidere non potest; quia peccatori non videtur quod sit ligatus, sed quod faciat voluntatem suam; in veritate tamen laqueatus est, quia Prov. 5: funibus peccatorum suorum constringitur. Vel de laqueo justitiae; quasi dicat, veniat illi laqueus, constringens ad bonum. Quem ignoraverunt, quia 1 Cor. 2: animalis homo non percipit ea quae sunt spiritus. Quantum ad secundum dicit, et captio quam abscondit apprehendat eum, idest capiatur, sicut in abscondito me voluit capere: Prov. 5: iniquitates suae capiunt impium. Quantum ad tertium dicit, in laqueum cadat, idest dejiciatur a laqueo, ut inde se non eximat, in idipsum, idest in laqueo quem paravit aliis: Psalm. 9: in laqueo suo humiliabit eum, inclinabit se, et cadet, cum et cetera. Sic evenit Judaeis, quia ipsi Christum gentibus tradiderunt, gentibus postmodum traditi sunt.
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Deinde cum dicit, anima autem mea exultabit in domino, et delectabitur super etc., ponit fructum condemnationis impiorum. Et ponit fructum ex parte sua duplicem. Primo exultationis specialis. Secundo reverentiae divinae, ibi, omnia ossa mea. Circa primum duo facit. Primo enim ponit exultationem ex Dei judicio provenientem. Secundo materiam exultationis ibi, et delectabitur. Dicit ergo, peto ut sic fiat; sed cum hoc feceris, anima mea exultabit in domino. Habac. 3: exultabo in domino Jesu meo. Et ratio hujus est, quia per eum adeptus sum salutem: unde dicit, et delectabitur super salutari suo, idest super Christum, vel super salutem factam per Christum: Luc. 1: exultavit spiritus meus in Deo salutari meo. Et potest hoc referri ad Ecclesiam. Consequenter cum dicit, omnia ossa mea, ponitur secundus fructus, qui est reverentiae divinae: et circa hoc duo facit. Primo enim ponit reverentiam ad Deum. Secundo rationem assignat, ibi, eripiens. Dicit ergo, omnia ossa mea. Omnis fortitudo hominis Deo comparata debilitas est: unde quanto quis plus habet de cognitione Dei, tanto minus esse suam virtutem intelligit. Sed quia posset credi quod illud quod infirmum est in nobis, sit Deo incomparabile, non tamen quod est firmum; ostendit non sic esse, quia omne quantumcumque firmum est, Deo incomparabile est. Sunt enim illa infinita, ista vero finita; et ideo dicit, omnia ossa mea, idest virtutes: per ossa quippe intelligitur virtus. Vel apostoli dicent, quis similis tui? Job 28: non adaequabitur ei aurum, vel vitrum: non commutabuntur pro eo vasa auri. Vel ex persona dicentis, omnia ossa mea, idest quidquid virtuosum est in me. Vel cognitio veritatis. Vel fervor charitatis et hujusmodi. Dicit, domine quis similis tui? Ex hoc asseritur, quod nihil est Deo comparabile. Sed contra. Videtur quod aliquid sit simile Deo. Unde Gen. 1: faciamus hominem ad imaginem et similitudinem nostram. Respondeo dicendum. Similia dicuntur quae habent eamdem formam et characterem. Sed est duplex similitudo. Una, quae facit similes perfecte: quando scilicet duo participant eandem formam unius rationis. Quaedam vero similitudo dissimilium, quando videlicet forma invenitur in aliquo vere, et in aliquo per remotam participationem: et sic istud est simile illi, non quia habeat eamdem formam, sed quia accedit ad hoc secundum debilem participationem. Et sic quae de Deo et de homine dicuntur similia, de homine dicuntur per remota; quasi dicat, Deus est et tu: sed tuum esse est participatum, suum vero essentiale; et similiter de aliis; et ideo haec similitudo est dissimilium. Et quae dicit, manifestat per effectum. Fortis enim videtur aliquis, quando liberat aliquem debilem a potente: hoc enim est magnae fortitudinis. Et haec facit Deus in mundo isto. Fortes sunt divites: Prov. 18: substantia divitis, urbs roboris et cetera. Deus autem liberat pauperes ab eis. Divites namque primo invadunt pauperes, secundo expoliant debiles: sed Deus ab his liberat eos. Quantum ad primum dicit, eripiens inopem, sine ope, de manu fortiorum ejus.
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Quantum ad secundum dicit, et egenum et pauperem a diripientibus eum. Egenus dicitur quis, quasi egens necessariis; sed pauper, quasi nihil habens in pera. Et idem sunt ista tria: scilicet inops, egenus et pauper: Prov. 28: leo rugiens, et ursus esuriens, princeps impius super populum pauperem: Ezech. 22: principes ejus in medio illius, quasi lupi rapientes praedam.
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Surgentes. Secunda pars principalis est. Superius Psalmista petivit impiorum repulsam; hic autem assignat causam. Et primo prosequitur eorum malitiam; secundo petit divinum auxilium, ibi, domine quando respicies? Circa primum duo facit. Primo enim ostendit eorum iniquitatem: secundo eorum pertinaciam in malum, ibi, ego autem cum mihi molesti. Iniquitatem ostendit primo quantum ad falsitatem; secundo quantum ad ingratitudinem, ibi, retribuebant. Dicit ergo quantum ad primum, surgentes testes iniqui, sicut principes Judaeorum, et inducti ab eis, sicut populus, quae ignorabam, scientia probationis: quasi dicat: quae non approbabam, interrogabant me, quia scilicet faciebant accusationem de peccatis quae non approbabam. 2 Cor. 5: eum qui non noverat peccatum, pro nobis et cetera.
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Quantum ad secundum dicit, retribuebant mihi mala pro bonis, factis eis in veteri testamento. Mich. 6: popule meus quid feci tibi et cetera. Et in novo testamento, quia caecos illuminavit, et alia multa beneficia eis contulit. Joan. 10: multa bona opera ostendi vobis ex patre meo. Hier. 18: numquid redditur pro bono malum et cetera. Et quae mala? Sterilitatem animae meae. Alludit ei parabolae. Isa. 5, de vinea quam plantavit electa, quae fecit labruscas. Populus Judaeorum plantatus fuit ad bonum fructum faciendum, sed sterilis factus est. Et hanc sterilitatem ostendit populus contra animam Christi, quam expetierunt. Et ideo dicit, sterilitatem animae meae.
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Ego autem. Supra Psalmista praemisit Judaeorum nequitiam; hic autem ostendit eorum pertinaciam, qua perdurant in malo. Et reprobatur pertinacia aliquorum, ex eo quod nullo remedio reducuntur ad bonum. Est autem duplex remedium, quo aliqui solent revocari ad bonum. Primo per sanctitatem ejus quem persequuntur; secundo ex divino flagello. Primo ergo ostendit eorum pertinaciam ex eo quod non sunt revocati per sanctitatem; secundum ibi, dissipati. Circa primum duo facit. Pro primo ponit sanctitatem suam contra tribulationes; secundo pertinaciam eorum in malum, ibi, et adversum me. Circa primum facit tria, secundum quod sanctitas in tribus consistit, scilicet in carnis maceratione, in spiritus devotione, et affectus pietate. Et haec tria ponit Psalmista per ordinem: nam primo ait de carnis maceratione; secundo de spiritus devotione, ibi, et oratio mea; tertio de affectus pietate, ibi, quasi proximum. Circa primum duo facit. Quia enim caro indiget tegumento et alimento; afflictio carnis habet fieri, vel asperitate tegumenti, vel subtractione alimenti. Et ideo primo dicit quod affligitur tegumento aspero; secundo alimento, subtracto, ibi, et humiliabam. Dicit ergo quantum ad primum: ego autem cum mihi molesti essent, induebar Cilicio. Hic Cilicium metaphorice dicitur si exponatur de Christo; quia non legitur portasse Cilicium. Hoc autem fit de pilis caprarum. Et in lege hircus caprarum immolabatur pro peccato; et ideo Cilicium signat peccatum. Christus ergo dicitur portare Cilicium, quia indutus est carne non peccatrice quidem, sed habente similitudinem carnis peccati. Et nos etiam portare Cilicium debemus, idest poenitentiam de peccatis. Isa. 3: erit pro fascia pectorali Cilicium. Quantum vero ad secundum dicit, et humiliabam in jejunio animam meam; quasi dicat: non solum tegumento aspero afflixi carnem meam, sed et alimento, dum illud a me subtraxi jejunando. De jejunio corporali Christi habetur Matth. 4. Potest etiam dici de spirituali jejunio Christi. Christus enim desiderabat salutem humanam. Haec est illa aqua, quam petit a Samaritana, Jo. 4. Et in cruce ait, sitio. Joan. 19. Sed jejunabat ad hoc, quia invenit homines longe a salute. Si autem dicatur in persona justi, tunc dupliciter potest intelligi. Uno modo, quod jejunium sit causa humilitatis in justo: et per animam intelligatur via carnalis, ut sit sensus, humiliabam etc. idest superbiam carnalis vitae humiliabam macerando eam. Ps. 98: genua mea infirmata sunt et cetera. Judith 8: humiliemus illis animas nostras in spiritu et cetera. Item potest dici, quando humilitas est socia jejunii: quia quando jejunio non jungitur humilitas, illud jejunium non est Deo acceptum. Isa. 58: quare jejunavimus, et non aspexisti et cetera. Quando vero humilitas jejunio jungitur, tale jejunium est Deo gratum. Et ideo dicit, humiliabam in jejunio. Sed quia nihil valet humiliare carnem nisi impinguet spiritum et confortet, hostis enim debilitandus est, et pugnator fortificandus, spiritus autem confortatur per orationem; ideo addidit, et oratio mea in sinu meo convertetur. Tob. 12: bona est oratio cum jejunio. Oratio est speciale praesidium in tribulatione. Jac. ult.: tristatur aliquis vestrum? Oret aequo animo, et psallat. Psal. 76: renuit consolari anima mea, memor fui et cetera. Sed dicit, in sinu meo convertetur. Si de Christo accipiatur, intelligitur dupliciter. Uno modo, ut referatur ad Deum quem adorat; quia ad patrem in cujus sinu erat. Joan. 1: unigenitus filius qui est in sinu patris. Alio modo, ut referatur ad illos pro quibus orabat, quia orabat pro his qui erant in sinu Christi. Sinus autem Christi est secretum Dei, et hoc est propositum praedestinationis: unde pro praedestinatis orabat. Joan. 17: ego pro eis rogo, non pro mundo. Si autem referatur ad justum aliquem qui orat pro alio, non semper obtinet pro eo. Hier. 7: tu ergo noli orare pro populo hoc etc., quia scilicet peccata ejus non merentur exaudiri. Tamen exauditur pro seipso, cum oratio sua efficitur meritoria; unde in sinu, idest ad me ipsum. Matth. 10: pax vestra ad vos revertetur. Sed verum est quod praedicta utilia sunt, parum tamen valent nisi habeat aliquis pium affectum ad proximum; et ideo subjungit.
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Quasi proximum. Affectus autem ad proximum ostenditur in duobus: scilicet in complacentia boni alterius, et in displicentia mali. Rom. 12: gaudere cum gaudentibus, et flere cum flentibus. Primum ostendit cum dicit, quasi proximum; secundum cum subdit, quasi lugens. Dicit ergo quantum ad primum, quasi proximum. Haec constructio est mirabilis, quia non habent hi accusativi, unde regantur. Glossa, casus pro casu ponitur, accusativus scilicet pro ablativo; quasi dicat: sic complacebam mihi in eis, quasi in proximo et in fratre. Vel secundum Hieronymum, et deest hic unum ad: sic enim habet Hieronymus: quasi ad amicum et quasi ad fratrem meum. Vel dicitur, quasi sic complacebam, Deo habens me ad eos, sicut ad proximos et ad fratres: Judaei namque fuerunt proximi Christo, quia cum eis conversabatur. Baruch 3: post haec in terris visus est, et cum hominibus conversatus est. Fuerunt et fratres ejus per originem. Rom. 9: ex quibus Christus secundum carnem. Joan. 4: salus ex Judaeis est. Sed Job 30: frater fui draconum, et socius struthionum. Quantum ad secundum, scilicet displicentiam in malis, dicit, quasi lugens et cetera. Hoc maxime fuit in Christo, Luc. 19; quando flevit super civitatem. Et dicit, lugens. Luctus enim est planctus pro mortuis. Tunc ergo homo luget pro aliis, quando plorat mala eorum quae ipsi non sentiunt velut mortui. Peccatores namque in peccatis mortui sunt, nec sentiunt mala sua; sed justi inde dolent ex compassione. Hierem. 9: quis dabit capiti meo aquam et cetera? Aliquando etiam dolet quis pro malis alicujus, quae etiam in se sentit. Et hoc est contristari. Unde Hieronymus habet pulchrius: quasi lugens mater tristis incurvabar, scilicet super eos; quasi dicat: dolebam de eis, sicut si essem eorum mater. Hanc ergo sanctitatem affectus ostendi eis per quam debuissent converti, sed amplius obstinati sunt, quia, et adversum me laetati sunt et convenerunt.
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Et circa hoc duo facit. Primo posuit eorum malitiam; secundo suam patientiam, ibi, et ignoravi. Circa primum tria facit. Ponit enim tria, quae in Christi passione fuerunt. Primo ponitur Judaeorum in malo jucunditas; secundo eorum consensus in malum, ibi, et convenerunt; tertio dura Christi afflictio, ibi, et congregati sunt et cetera. Dicit ergo: adversum me laetati sunt, insultando in morte. Thren. 1: omnes inimici mei audierunt malum meum. Laetati sunt et cetera. Contra quod dicitur Prov. 24: cum ceciderit inimicus tuus, ne gaudeas et cetera. Et convenerunt et cetera. Ecce consensus eorum in malum. Convenerunt enim principes in mortem Christi ad invicem et cum plebe, et Judaei cum gentibus. Psal. 2: astiterunt reges terrae, et principes convenerunt in unum. Et congregata sunt super me flagella. Ecce afflictio Christi dura: quia a Judaeis et gentibus caesus fuit. Thren. 1: multi gemitus et cetera. In Hebraeo habetur congregati sunt super me flagellantes. Deinde cum dicit, et ignoravi, ostenditur patientia Christi: quia, ignoravi, idest ad modum ignorantis me habui, tacendo scilicet, et non loquendo. Psal. 37: ego tamquam surdus non audiebam et cetera. Isa. 53: sicut ovis ad occisionem ducetur et cetera. Hier. 11: ego quasi agnus mansuetus qui portatur ad victimam, et non cognovi et cetera. Vel, ignoravi, secundum aestimationem eorum: quia eis videbar quod nescirem consilia eorum. Alia littera habet, ignorabant. Ignorabant enim tria: scilicet quem flagellarent, quia si cognovissent, nunquam dominum gloriae crucifixissent. 1 Cor. 2. Item causam quare. Joan. 18: si male locutus sum, testimonium perhibe de malo; si autem bene, cur me caedis? Item effectum iniquitatis: pro hac enim perpetuo sunt privati. Luc. 21: et ira populo huic. Secundo cum dicit.
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Dissipati sunt nec compuncti, ostendit, quod non sunt revocati nec mutati ad bonum per secundum remedium, quod est flagellum divinum: et circa hoc tria facit. Primo enim ostendit malum quod patiebantur; secundo defectum compunctionis ipsorum, ibi, nec compuncti; tertio eorum obdurationis effectum, ibi, tentaverunt me et cetera. Dicit ergo, dissipati sunt. Hoc dupliciter exponitur: et primo sic, dissipati sunt, idest corde stupefacti, dum nescirent rationem eorum quae fiebant, idest miraculorum in passione: quia Matth. 27: multa corpora sanctorum quae dormierant surrexerunt: et exeuntes de monumentis venerunt in sanctam civitatem, et apparuerunt multis. Obscuratus est sol et cetera. Unde revertentes percutiebant pectora sua. Vel, dissipati, idest divisi: quia Joan. 7: alii dicebant, quia bonus est: alii autem dicebant, non, sed seducit turbas. Et non sunt compuncti, idest conversi ad poenitentiam. Et hoc patet per effectum, quia tentaverunt me dicentes: Joan. 10: si tu es Christus, dic nobis palam. Vel ad passionem Christi non sunt conversi. Nam post mortem ipsius adhuc insultabant ei dicentes verba blasphemiae contra Christum, quia dicebant verba irrisionis. Matth. 27: vah qui destruis templum Dei et cetera. Et quantum ad hoc dicit, subsannaverunt me. Subsannatio est irrisio quae fit rugato naso. Isa. 37: cui exprobrasti, et quem blasphemasti, et super quem exaltasti vocem tuam et cetera. Item verba indignationis. Matth. 27: recordati sumus, quia seductor ille dixit adhuc vivens. Et quantum ad hoc dicit, frenduerunt et cetera. Hoc est aprorum qui crudeles sunt, sic et Judaei. Thr. 2: frenduerunt dentibus, et dixerunt: devorabimus.
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Domine quando respicies. Supra Psalmista ex persona Christi, vel justi, nequitiam persecutorum et pertinaciam ostendit; hic autem contra utrumque invocat Deum. Et primo petit divinum auxilium; secundo ostendit divini auxilii fructum, ibi, confitebor. Circa primum duo facit. Primo petit accelerationem; secundo ipsum auxilium, restitue. Dicit ergo, domine quando respicies? In hoc ergo auxilii accelerationem exprimit, et affectum animi non valentis amplius pati moram; quasi in anxietate positi. Et ideo dicit, domine quando respicies? Hoc est enim proprie non ferentis moram. Psalm. 41: quando veniam, et apparebo ante faciem domini? Et potest hoc dupliciter intelligi, secundum quod duplex est respectus Dei. Unus est misericordiae quoad justos ad salutem. Sap. 4: gratia Dei et misericordia ejus in sanctos ejus, et respectus ejus in electos illius. Alius est quoad malos ad puniendum. Judith 9: respice castra Assyriorum nunc sicut castra Aegyptiorum videre dignatus es, quando post servos tuos armati currebant. Et de utroque respectu potest intelligi si de Christo exponatur, domine quando respicies me, ut resuscites me. Ps. 12: respice et exaudi me domine Deus meus. Illumina oculos meos, ne unquam obdormiam in morte: ne quando dicat inimicus meus; praevalui adversus eum. Vel, quando respicies super adversarios meos. Habac. 1: quare respicis super iniquitates, sive inique agentes, et taces devorante impio justiorem se. Deinde cum dicit, restitue, ipsum auxilium quod petit, exponit: et in hac petitione dat duo intelligere: primo scilicet necessitatem quam patiebatur; secundo malitiam adversariorum, ibi, a malignitate. Dicit ergo quantum ad primum, restitue, quia necessitas grandis est, nam periculosa res est, quia in periculo animae. Restitue, inquam, animam meam, corpori scilicet a quo separata fuit in morte, licet a divinitate non fuerit separata: 1 Joan. 10: potestatem habeo ponendi animam meam et cetera. Hoc poterat potentia divinitatis, quae non est alia quam potentia patris: unde ita facit a se quidquid facit, quod tamen habet a patre. Hoc etiam dicat quilibet vir justus, quando est in periculo, vel corporali vel spirituali; quasi dicat, libera me a periculis. Malitia hostium duplex. Primo quantum ad fraudulentiam: unde dicit, a malignitate eorum, quia malitiose contra me procedunt: Joan. 2: vicistis malignum. Item quantum ad crudelitatem, et a leonibus unicam meam, quia anima unica liberatur a leonibus, idest a Daemonibus, vel a tyrannis: Ps. 56: animam meam eripuit de medio catulorum leonum: Eccl. 51: a rugientibus praeparatis ad escam.
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Confitebor. Hic ponit fructum auxilii. Et primo ex parte sua. Secundo ex parte hostium, ibi, non supergaudeant. Tertio ex parte justorum, ibi, exultent. Fructus ex parte liberati est laus Dei; unde dicit, confitebor tibi, et laudabo te, quia liberasti me: Ps. 65: reddam tibi vota mea et cetera. Et si referatur ad Christum, fructus resurrectionis Christi est instructio Ecclesiae, et fides qua Ecclesia confitetur Deum: Rom. 10: corde creditur ad justitiam, ore autem confessio fit ad salutem. Vel describitur Ecclesia ex multitudine credentium. Secundo ex virtute eorum. Quantum ad primum dicit, in Ecclesia magna quidem numero et diffusione terrarum: Malach. 1: magnum est nomen meum in gentibus. Item magna constantia et virtute, quia portae Inferni non praevalebunt adversus eam, Matth. 16. Ps. 39: annuntiavi justitiam tuam in Ecclesia magna. Quantum ad secundum dicit, in populo gravi laudabo te. Gravitas quandoque sumitur in bono, quandoque in malo; quia similitudinarie est duplex proprietas in corporali gravitate. Una est ponderositatis, quae tendit deorsum; et haec est mala: quia homo dicitur gravis, secundum quod ad terrae ponderositatem et similitudinem tendit: Ps. 4: filii hominum usquequo gravi corde? Isa. 1: populo gravi iniquitate, semini nequam, filii sceleratis. Alia proprietas est stabilitas, quae opponitur levitati, et non commovetur. Levis homo dicitur, qui movetur omni vento, Eph. 4. Qui stabilis in bono est, dicitur gravis: 1 Cor. 10: epistolae graves sunt et fortes. Hieronymus habet, in populo forti laudabo te. Non supergaudeant mihi inimici mei. Hic ponitur fructus ex parte hostium: ubi petit quod eorum exultatio reprimatur. Et primo proponit hunc fructum. Secundo ponit radicem insultationis, ibi, adversantur. Tertio ponit radicis commotionem, ibi, vidisti domine. Dicit ergo, non supergaudeant; quasi dicat, peto restitui; ut non supergaudeant mihi, quasi vincentes me. Et hoc, quia Christo resuscitato eorum gaudium versum est in confusionem. Vel, non supergaudeant mihi, in membris meis, quae non sunt gravia, quia sustentantur per Christum: Mich. 8: non laeteris inimica mea. Qui adversantur. Hic ponit causam insultationis. Causa et radix insultationis est triplex. Ex parte cordis, operis et oris. Ex parte operis, illi supergaudeant qui adversantur inique. Si pro justitia adversarentur et supergauderent, bonum esset et justum; sed quia inique gaudent, indecens est: Psal. 35: iniquitatem meditatus est in cubili suo.
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Ex parte cordis est odium indebitum; unde dicit, et qui oderunt me gratis, idest sine causa: Ps. 119: dum loquebar illis, impugnabant me gratis: Joan. 15: ut impleatur sermo qui in lege eorum scriptus est, quia odio habuerunt me gratis: Ps. 37: retribuebant mala pro bonis. Item odium similantium, quia cum odio cordis, annuunt oculis. Hoc dupliciter. Uno modo, ad ostendendum palliationem odii, quasi annuentes quod diligerent. Vel annuebant sibi invicem oculis, concitantes se ad malum: Prov. 6: homo apostata vir inutilis. Ex parte oris dupliciter. Primo quantum ad verba fraudulenta. Secundo quantum ad irrisoria. Quantum ad primum dicit, quod in ore.
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Secundo, quod in corde, in ore verba pacis: unde dicit, quoniam mihi quidem pacifice loquebantur: Marc. 12: scimus quia verax es: Ps. 27: loquuntur pacem cum proximo suo, mala autem in cordibus eorum. In corde habebant dolos, idest verba dolosa: Hier. 9: sagitta vulnerans eorum lingua, dolum locuta est. Et hoc, in iracundia terrae, dolos cogitabant, idest habentes iram contra me pro terrenis: Joan. 11: ne forte veniant Romani et cetera. Hieronymus habet, in rapina terrae verba irrisoria.
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Qui irridet aliquem, duo facit: quia hujusmodi verba molestant derisum, et laetificant irridentem; et ideo dicit, dilataverunt super me os suum, quasi, audacter et gaudenter loquuntur malum de alio: Isa. 37: super quem exaltasti vocem tuam, et elevasti in altitudinem oculos tuos? Dilataverunt super me os suum. Gaudium eorum ostendit cum dicit, euge: interjectio congratulantis: Matth. 25: euge serve bone etc. quasi dicat, sibi ipsis congratulantes de victoria quam videbant se habere de me. Et hoc quia, viderunt oculi mei, scilicet Christi, passionem quam desideraverunt: Matth. 27: vah qui destruis templum Dei et cetera. Thren. 2: haec est dies quam expectabamus, invenimus, vidimus.
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Vidisti. Supra Psalmista posuit radicem insultationis, quae fuit eorum malitia; hic autem removet illam radicem, sive causam, implorans Dei judicium. Circa quod tria proponit. Primo cognitionem necessariam ad judicium praecessisse. Secundo petit judicium, ibi, ne sileas. Tertio judicii effectum, ibi, non dicant. Judex non potest juste ferre sententiam nisi prius instructus de facto. Hoc autem divino judicio non deest, quia videt ea quae aguntur ex utraque parte; unde dicit, vidisti, scilicet eorum malitiam, et meam justitiam: Hebr. 4: omnia nuda et aperta sunt oculis ejus. Consequenter petit judicium divinum. Et primo agit de judicii dilatione. Secundo petit processum judicii. Quod judicium differatur, procedit ex duobus, scilicet ex patienti tolerantia defectus iniquorum, et ex hoc quod judex non diligit eum pro quo sententia dari debet, et ex hoc concludit eum. Quantum ad primum dicit, ne sileas, scilicet eorum malitiam, quam vidisti, pertranseundo: Habac. 1: quare respicis contemptorem, et taces conculcante impio justiorem se? Quantum ad secundum dicit, ne discedas a me, quasi non referendo auxilium in necessitate: Osee 9: vae eis cum recessero ab eis.
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Exurge. Hic ponit processum judicii. Tria enim requiruntur in judicio. Primo, quod judex sumat judicandum. Secundo, quod consideret merita causae. Tertio, quod proferat sententiam justam. Quantum ad primum dicit, exurge, idest a torpore, et assume animum judicandi: Psal. 43: exurge, quare obdormis domine? Quantum ad secundum dicit duo, quibus judex intendere debet: scilicet judicium proferendum, et causam super quam debet sententiam ferre; unde dicit, intende judicio meo, idest pro me ferendo: Psalm. 71: Deus, judicium tuum regi da et cetera.
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Quantum ad secundum dicit, Deus meus et dominus meus in causam meam. Uno modo, in litem, sicut in Hebraeo, in litem meam: Job 29: causam quam nesciebam, diligentissime investigabam. Vel, in causam, secundum quod causa idem est quod principium, ex quo sequitur aliud; quasi dicat, intende in causam pro qua ego patior. Et haec est obedientia patris: Phil. 2: factus est obediens usque ad mortem et cetera. Item causa est caritas quam habuit ad nos, propter quam causam patiebatur. Quantum ad tertium dicit, judica me. Una littera habet, secundum justitiam tuam; alia littera habet, judica me secundum justitiam meam. Primum idem est, ac si diceret, judica me secundum legem tuam et justitiam: nam justitia Dei est reddere unicuique secundum merita: et quae non possunt falli et flecti a veritate, Rom. 2. Judicium Dei est secundum veritatem. Secundum justitiam meam, scilicet quam ego sum secutus. Et potest dici quod idem est justitia mea et tua; Dei scilicet justificantis, hominis quasi justificati, quia justitia nostra est ex Deo: Rom. 10: volentes justitiam suam statuere et cetera. Consequenter petit effectum judicii, ut non supergaudeant mihi: et circa hoc duo facit. Primo petit insultationis reprehensionem. Secundo petit eorum confusionem, ibi, erubescant. Exterior exultatio nascitur ex interiori gaudio. Primo ergo petit ut reprimatur eorum gaudium intus. Secundo exterior insultatio. Dicit ergo quantum ad primum, non supergaudeant mihi; quasi dicat: ita judicium tuum reprimat eos, ut non gaudeant super me: Thren. 1: omnes inimici mei audierunt malum meum, et laetati sunt. Quantum ad secundum dicit, ne dicant in cordibus suis. Insultatio in duobus fit, sicut et gaudium. Gaudium autem vel est de praesentibus bonis, vel de bonis futuris. Similiter insultatio, vel est propter mala jam facta, vel propter fienda.
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Primo ergo petit removeri insultationem de praeteritis: et ideo dicit, ne dicant in cordibus suis, euge, euge, animae nostrae, idest non congratuletur anima ejus super aliquibus de me, et dicant animae nostrae, devorabimus eum. Aliquando enim aliquis opprimit aliquem non exultatione, sed surreptione ex infirmitate: et hoc patet quod statim poenitet. Sed quando ex malitia opprimit, tunc gaudet se fecisse: et hoc est quod dicit, nec dicant, devorabimus eum, scilicet in futurum: Ps. 56: lingua eorum gladius acutus: Habac. 3: exultatio eorum, sicut ejus qui devorat pauperem in abscondito.
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Erubescant. Hic petit eorum confusionem: et petit duo correspondentia duobus praemissis, de quibus fit insultatio: scilicet de factis et fiendis. Primo petit ut confundantur de malis jam factis. Secundo ut confundantur super futuris, ibi, induantur confusione. Primo ergo petit erubescentiam eorum, vel bonam confusionem, vel aeternam: et hoc dicit per modum praenuntiationis vel conformationis ad Deum: Isa. 65: servi mei laetabuntur, et vos confundemini. Secundo petit eorum diffidentiam sive timorem: unde, et revereantur simul. Vel in bonum, quasi, incipiant Deum timere: nam timor initialis et castus proprie reverentia dicitur; et hic timor inducit in salutem: quia, ut dicitur Eccl. 1, timor domini initium sapientiae. Vel semper sint in timore: Sap. 17: cum sit timida nequitia, dat testimonium condemnata: Job 15: sonitus terroris semper in auribus ejus. Et quare haec eveniunt eis? Quia gloriantur in malis meis. Consequenter petit confusionem de futuro et aliqua petit per alium modum, quia idem est confusio quod erubescentia; et sicut illa possunt accipi in bono et in malo, ita hic confusio et reverentia. Sed quod additur, induantur confusione, aliquid addit. Indumentum enim dicit habitum. Qui ergo simpliciter et in principio timet, non potest dici habere habitum timoris; sed qui firmantur in malo, et desiderant malum: Hier. 17: duplici contritione contere eos. Et quare plus petit modo quod affligantur quam ante? Quia est major culpa, quasi scilicet non sunt contenti his quae fecerunt, sed adhuc maligna cogitant contra me. Sicut Judaei etiam post mortem Christi volebant occultare ejus resurrectionem corrumpendo custodes: Prov. 30: verbum malignum, vanitatem et verba mendacia longe fac a me: Hieronymus habet, qui maligna loquuntur contra me: Reg. 2: nolite multiplicare loqui sublimia, gloriantes.
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Exultent. Hic est tertius fructus, qui consurgit ex parte divini auxilii: et hic fructus est gaudium sanctorum. Et primo ponit fructum exultationis, dicens, exultent et laetentur. Ponit autem pro fructu sanctorum jucunditatem, quia laetitia dicit latitudinem cordis, unde signat interius gaudium: Ps. 118: dilatasti cor meum. Et haec laetitia est proprie in justis: Ps. 96: lux orta est justo, et rectis corde laetitia. Exultatio dicit gaudium prorumpens exterius ab interiori; et haec exultatio competit justis: Ps. 32: exultate justi in domino. Et hoc competit rectis; unde dicit, qui volunt justitiam meam, scilicet imitari. Vel si dicatur ex persona David, volunt justitiam meam, idest congaudent bonis meis, sic est gaudium cordis, et ex hoc sequitur exultatio oris: Isa. 51: gaudium et laetitia invenientur in ea, gratiarum actio, et vox laudis. Et ideo subdit, dicant semper, magnificetur dominus, idest magnificent Deum sancti. Non enim secundum veritatem magnum faciendo, sed nuntiando et praedicando eum magnum: Ps. 33: magnificate dominum mecum et cetera. Eccl. 43: admirabilis magnificentia ejus. Item ibidem: quis magnificabit eum sicut est? Et qui sunt illi qui hoc faciunt? Certe, qui volunt pacem servi ejus, scilicet Christi secundum humanam naturam: quam pacem Christus fecit et dat, quia ipse est pax nostra, qui fecit utraque unum, Eph. 2: pacem meam do vobis, pacem meam relinquo vobis, Joan. 14: et in me pacem habetis, Joan. 17. Si autem intelligitur dictum ex persona David, sic est sensus, qui volunt pacem servi ejus, idest illi exultent et laetentur, qui volunt quod servus ejus, scilicet ego, habeam pacem.
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Sed et lingua mea. Hic ostendit quod etiam ipse est particeps gaudii hujus; quasi dicat, non solum illi qui habent gaudium, sed et ego etiam gaudii sanctorum sum particeps. Et de hoc ponit duo. Primo ponit interiorem meditationem. Secundo ponit interiorem laudem. Dicit ergo quantum ab primum, sed et lingua mea meditabitur justitiam tuam. Sed contra. Meditari non pertinet ad linguam, sed ad cor. Et est triplex responsio. Uno modo lingua meditatur, idest meditata loquitur: Ps. 48: os meum loquetur sapientiam, scilicet meditatam. Qui est justus, loquitur ex praemeditatione: sic et sapiens. Alio modo est duplex os, sive duplex locutio; scilicet interius, et exterius: Matth. 15: quae procedunt de ore, scilicet cordis, haec sunt quae coinquinant hominem. Et sic accipitur hic lingua, scilicet interior. Tertio modo, sic meditabitur, idest decantabitur, et modulabitur, tota die laudem tuam, idest semper cogitabit quomodo laudet te: Ps. 33: benedicam dominum in omni tempore et cetera.
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v. 2 aprehende clipeum et scutum ; scil. arma ad tegendum apta minora et maiora; nix scutum totum tegens corpus dicitur; Dominus egredietur sicut vir proeliator (Is. 42,13): quare exhibetur armis instructus ad defendendum aptis et ad aggrediendum : exsurge in adiutorium mihi, vel (hebr ב essentiae) tam- - quam auxilium meum;
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v. 3 evagina gladium (Hier), hebr potius : exprome lanceam ; effunde frameam, exprome hastam ; framea autem hoe loco dicitur pro ῥομφαία, pro gladio magno et lato, e£ conclude adversus eos qui persequuntur me, Hier praeoccupa ex adverso persequentem me ; LXX σύγχλεισον, Aq Sym Theod quinta περίφραξον ἐξ ἐναν- τίας, conclude viam et perge in occursum persequentium me ; alii duriorem hanc ellipsin evitantes assumunt novam vocem סגר σάγαρις, bipennis, securis utrimque habens aciem (in usu apud Persas, Scythas, num apud Hebraeos?) : exsere lanceam et bipennem contra persequentes Deum est facere : dixit et facta sunt ; unde : salva me. Et quomodo cupiat audire a Deo et experiri : salus tua ego sum, sequentibus exponit
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v. 4 revereantur pudefiant, erubescant, hebr igno-- minia afficiantur quaerentes animam meam, insidiantes vitae meae; fae, ut confundantur, ut averfantur retrorsum; victi retrorsum eant et impellat (Hier); in fuga autem alia 115 mitte impedimenta
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v. 6 fiat via illorum tenebrae et lubricum, ut errent, offendant, cadant, dum exponitur aliquatenus
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v. 7 sine eausa mihi insidias struxerunt : quoniam gratis, nulla mea culpa, nihil ἃ me laesi, occulte tetenderunt foderunt foveam animae meae, me tamquam feram capere et perdere « fodere » explicarunt : ezprobraverunt animam meam, Aq διέρρηξαν τὴν ψυχήν wow, Sym ὑπώρυξαν, fodere discindere ? LXX ὠγείδισαν, חרף loco חפר ?. Cum emphasi effertur bis gratis, sine ulla causa, talia eos fecisse. Quare iustam retributionem expetit.
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v. 8 veniat illi laqueus, pernicies, improviso, inopinato ; ita hebr : non scit, interpretaberis, ef caplaqueum cadat in ipsum, quasi repetitionis causa additur in ipsum scil. incidat, hebr. in perniciem cadat in eam (intro 3). Legem igitur talionis invocat contra adversarios, modo plures, modo collective unum nominat. LXX tamen in v. 8 ubique pluralem habent, uti Theod. quoque ; singularem efferunt cum hebr Aq Sym Hier, singularis quoque legitur in editione Zus. Theod. Altera pars retributionis pro psalmista qui ita oppugnatur :
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v. 9 anima mea exsulfabit, ego autem 1iubilabo et gaudebo de salute a Domino accepta ;
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v. 10 omnia ossa mea dicent : totus homo, anima et corpus, pro sua quisque parte sentient opem divinam ; quare Dei laudes annuntiantur : quis similis tibi ? Sine ulla comparatione, infinite maior omnibus; qui suam potentiam et benevolentiam et iustitiam praeprimis manifestat : eripiens inopem, afflic- Iam incipit ulterius exponere malitiam inimicorum ; « redit ad sua mala narranda » (Ag.)
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v. 11 duo genera malorum hebr nominat : sureunt testes iniuriae seu violentiae, testes falsi committentes violentiam et iniuriam falso testimonio ; dein. calumniatores : quae ignorabam, interrogabant me, me de eriminibus rebusque, quae nunquam mihi in mentem venerant, interrogabant, seu inquisierunt; hebr etiam intelligi potest : ea quae ignorabam, a me exigebant vel postulabant ; seil. diripientes seu spoliantes illi (v. 10) debita a me exigebant, quorum acceptionem Ag. non probat, quia propter surgentes testes censet de solis iudiciis forensibus agi; ex textu hebr, syr id non necessario sequitur. LXX, targum, Hier, habent solum (uti vulg) surgentes testes. | Aliud habet gravamen :
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v. 12 retribuebant mihi mala pro bonis ; Aq ἀτέχνωσιν, Hier, targum : quaerentes orbare animam meam ; at perdunt animam meam ex hominibus ; alii : me tradunt derelictioni, cum notione hebr nequeunt conciliari, Sym praebet ἀντεστραμιμένα χατὰ τὴς ψυχῆς μου, contraria contra animam meam, seu opposita, perversa ; potestne cum Ag. versio Sym explicari ex Gen. 48,14 (53:5)? Emendationem textus facilem proponit. Duhm una littera mutata, scribit 5123 pro שכול : unde aptus gignitur sensus : dolose insidiantes (proprie insidiari) animae meae. Quid boni ipse tribuerit, exemplo enarrat
34:13
v. 13 ego autem, cum aegrotarent, induebar cilicio, vestimentum meum erat saccus, vestem lugubrem in signum luctus induit ; insuper humiliabam, affligebam, in ieiunio animam meam, vota, 1eiunia, precationes pro eorum salute Deo obtulit e£ oratio" mea in sinu meo convertetur, LXX ἀποστραφήσεται, qui hoe modo legunt, explicant : exaudietur oratio mea; id quod postulo, mihi in sinum dabitur; « in sinum enim accipimus quod nobis datur atque rependitur, uti Is. 65,6. Luc. 6,38 » (Ag. sim. Theod.) ; sed verte : convertebatur; explicant : capite oranüs in sinum inclinato oratio dici potest converti in sinum ; est. gestus orationis ferventis haec capitis inclinatio (cf. 3 Reg. 18,42. Is. 58,5; Baethgen, Duhm); clam, secreto, submissa voce apud me orabam (Gen.). Plane aliter iiehm concipit : et nune oratio mea ita in sinum meum rependitur, ut pro ea mihi mala rependant. Sed haec acceptio non est ad contextum et insuper id quod rem constituit. suppleri debet — pravum explicandi genus ! der — Quod LXX et vulg habent cum mihi molesti essent, amandari opor- — (οἷ; hebr bene reddunt Aq iv ἀρρωστίᾳ αὐτῶν, Sym ἐν ταῖς ἀρρωστίαις αὐτῶν, item 5051 etiam in editione psalterii iuxta hebraeos, i. e. Hier, ἃ Martianay et Vallarsio curata legitur cum infirmarentur, sed ex editione Lagarde vera Hier lectio est : cum infirmarer ab eis, Theod et quinta ferunt ἐν τῷ παρενοχλεῖσθαι αὐτούς, ergo etiam hebr rite exprimunt. | Porro exponit, quam sincero affectu illos prosecutus sit, hebr vertunt Sym, Hier: quàsi ad amicum, quasi ad fratrem ἀνεστράφην, sic ambulabam ; melius autem ex altero membro in prius assumitur קדר contristatus, pullatus ; proinde hebr : ae si esset amicus, ac si esset frater, incedebam pullatus, quasi lugens. mater (vel quasi luctus esset matris) incurvabar. Luctus matrum solet esse gravior propter illarum maiorem in liberos affectum et lenitatem (Gen.); pullatus 1. e. nigra veste indutus incedebam. In LXX legitur pro התהלך 600060i» hoe loco, sicuti pariter Gen. 5,22 et 17,1 et 48,15 et Eccli 44,16; unde vulg quasi proximum... sic complacebam ; interpres sequitur graecum ὡς ἀδελφόν (alias complacere alicui, vel in cum abl.) : sic benignus ac benevolus eram, ac si esset amicus, frater; quasi lugens, sic humiliabar, deiecto capite moerore afficiebar (Gen.). Et quid pro tanta sinceritate aflectus ei repensum est?
34:15
v. 15 e£ adversum me laetati sunt, hebr 1n prolapsione mea laetantur, in mea calamitate, Aq ἐν σχασμῷ poo, Sym σχάζοντος δέ μου me claudicante, in claudiceatione mea, cum ego essem in periculo impingendi ; quinta, Hier in infirmitate mea ; hebr vertunt Sym, Hier collecti sunt adversum me percutientes, πλῆχται, et nesciebam ; LXX μάστιγες pro hebr ΟΣ, congregata sunt super me flagella ; 1n mea calamitate congregati sunt et me ex improviso afflixerunt ; ita ex hebr: quod in LXX et vulg sequitur dissipati sunt nec compuncti, refer ad illos locos qui intelligi nequeunt. Planus est textus hebr : conviciantur et non tacent 1. e. eonviciantur continuo, Hier scindentes et non tacentes. Eorum malienitas porro describitur
34:16
v. 16, in quo versu textus LXX unice sanum elfert sensum : fenfaverunt me, quàsi explorarunt, periculum fecerunt, quam constans et fortis essem in eorum iniuriis perferendis (Ag.), eorum ludus factus sum : su/sannaverunt me subsannatione ; ferarum in modum furorem suum manifestarunt : frenduerunt super me dentibus suis; cf. Lam, 2,16; Hier refert versionem Sym : 1n simulatione verborum fictorum frendebant contra me dentibus. Textus mas. secundum LXX emendetur oportet. Expositis suis aerumnis vertit se denuo ad orationem
34:17
v. 17 Domine, quando respicies, quamdiu, quanto tempore ista feres ? restifue, recrea, animam meam a malignitate eorum, a vastationibus eorum (hebr), Hier a ealamitatibus ; a leonibus unicam meam ; cf. v. 16. Pro exauditione spondet laudem et gratiarum actionem et eam quidem publicam in ecclesia magna, in coetu magno, in populo frequenti, numeroso v. 18; inimici mei mendaces, odientes me gratis, sine causa, qui annuunf oculis, nutibus oculorum irrident ; in hebr potest referri membrum hoe ad petitionem : ne nutibus oculorum me derideant ; cf. Prov. 6,13; 19,10. Eorum malitia denuo exhibetur, ut eo magis petitio Deo commendetur
34:20
v. 20 hebr non enim pacem loquuntur et contra quiete viventes in terra dolos cogitant; v. 20 LXX et vulg, nequit intelligi ;
34:21
v. 21 e£ dilataverunt, dilatant super me. os suum, et dieunt : euge, euge, belle, ironice scil. hebr האח eia, eia ;; Hier vah, vah, vidit oculus noster ; male gaudentes clamant se vidisse quidquam quod illi esset ignominiae et perniciei. ! Quare magno affectu ad Deum clamat
34:22
v. 22 vidisti Domine, tu vidisti eorum malitiam, tu vides meam calamitatem ; visio visioni adversariorum ; ne sileas, hanc indignitatem ne dissimules, concipitur, quamdiu non opem fert (cf. hebr) ; intende, evigila et expergiscere ad iudicium meum, in causam. meam, ad litem meam ;
34:24
v. 24 iudica me secundum iustitiam tuam, secundum iustam normam retributionis quam tu ipse statuisti, secundum quam inimici : ne supergaudeant mihi,
34:25
v. 25 neve. apud se cogitent : vah, vah, desiderium nostrum ! ; euge animae nostrae, ne sibi gratulentur tacitis cogitationibus, quod pro eorum voto res ceciderint et mihi malum evenerit (Ag.); neve dicant : devoravimus eum, perdidimus eum ; hoe scil. est desiderium, anima, eorum (v. 25). E contra, ex norma retributionis potest psalmista efflagitare
34:26
v. 26 erubescant et confundantur simul qui laetantur in afflictione mea (Hier) ; induantur confusione et ignominià, qui insolenter se efferunt contra me. Illi vero qui ius meum periculis ereptus Deo laudes persolvet
34:28
v. 28 et lingua mea meditabitur, celebrabit (cf. הגה 11,24 ; 145,7. Is. 59,3. Prov. 8,7. Iob 27,4 notione loquendi) iustitiam tuam, tota die laudem tuam ; cf. 39,17. Depingitur malitia peccatorum (v. 2-5) et Dei gratia, fons bonorum (v. 6-13). Impius apud se statuit impie agere, quia timorem Dei plane a seabiecit. Secundum hebr effatum iniquitatis ad impium in medio cordis mei: non est timor Dei ante oculos eius ; sensus esse videtur : ego intellexi tale fieri effatum iniquitatis ad impium, ut ei persuadeatur, non exsistere timorem Dei. Cum hic.sensus sit coactus, et insuper personificatio iniquitatis certe sit insolita, textus LXX et vulg videtur esse praeferendus, utpote simplex et. planus ; secundum quem Duhm ita hebr emendat : dicit peccator : impium esse (apostatare) 681 secundum cor meum. Timore Dei semoto sequitur v. 3 dolose egit im conspectu eius scil. Dei, et ita quidem, u£ inveniatur iniquitas eius ad odium, ut eius inquitas apud Deum (et homines) odio habeatur. Uti Eus. refert, vertit Sym φησὶν περὶ ἀσυνθεσίας τοῦ 0066006 ἔνδοθεν d; χαρδία μου, dicit de defectione impii intus cor meum : οὐ πρόχειται 5 95606 Θεοῦ, non est propositus ante oculos eius timor Domini ; paulo aliter Hier : dixit scelus impii in medio cordis eius non esse timorem Dei ante oculos eius. Contra versionem Sym dici debet, ubicumque legatur 2N2 effatum, oraculum, substantivum adiunctum edicere auctorem oraculi; ergo ex constanti analogia verti debere : effatum iniquitatis, vel ut Hier habet : dixit scelus. Textus hebr. v. 3 verti potest : nam blanditur ei (iniquitas) ante oculos eius, ut inveniat culpam eius ad odium ; sed sententia est Ad hunc locum emendandum varia tentata sunt : sibi blanditur, quod Deus desinat culpam invenire et odisse (Ziiehm); 61 (Deo) valde com- peccatum. suum obtegere, Duhm); textum satis mutat. Wellhausen : facit verba sua blanda תג peccato suo; peccatum eius docet linguam eius, | desiit, cessavit prudenter agere et bene; v. 5 etiam quando a ה 8 quiescit, in cubili suo, nullatenus a malitia quiescit, iniquitatem meditatur; et quae excogitavit, mox opere exsequitur : astitit omni viae non bonae, vias ingreditur malas ; malitiam non abient. Verbis itaque, cogitationibus, operibus plane et constanter, consilio determinato, animum gerit pravitati infixum. | ! « Post descriptam improbi hominis nequitiam. praecellentes illas Theod.). Describitur. magnitudo gratiae Dei et fidelitatis v. 6 Domine, misericordia tua, gratia tua, in coelo, tam magna, alta et sublimis est sicuti coelum ; fidehtas usque ad nubes, fides promissionum pariter est maxima, altissima ; cf. 107,5 ; iustitia tua v. 1, iusta administrandi ratio est firma, immobilis 57601 montes Dei ; iudicia, tua, singula consilia et actiones providentiae et gubernationis sunt abyssus multa, immensa sicut oceanus, incomprehensibila, sieut profunda oceani homini sunt inaccessa : suavis eius providentia protenditur omnibus : escam omni carni. Posuerat duo extrema : coelum et profundum abyssi, ad quae pertingat eius administrandi ratio ; pariter inter creaturas duo extrema sumit ( Ag.). Hane Dei benignitatem merito admirabundus exclamat v. 8 quam pretiosa est gratia tua, Deus (hebr) ; τί τίμιον, Δα Sym quinta, quam pretiosa (Hier); LXX ὡς ἐπλήθυνας τὸ ἔλεός σου, idque explicatur sequentibus : filit hominum in tegmine, in umbra, alarum tuarum refugium suum collocant; tua protectione tuti sunt ac securi, insuper v. 9 inebriabuntur de pinguedine domus tuae (hebr, Hier), ex templo 8860 8 bona largissima tribuit, e£ torrente voluptatis, copia nunquam deficiente deliciarum, ut fruantur dabis; iste torrens, ex quo pofabis eos, nunquam deficiet ; v. 10 quoniam apud te est fons vitae, vita Dei est immensa, infinita, beatissima ; fons itaque est. pariter infinitus, nunquam exhauriendus, ex quo omnis vita omneque bonum creaturis obvenit ; e£ in lumine tuo, in favore, benignitate tua, videbimus lumen experiemur veram felicitatem cf. 4,7. Nota est huius loci accommo- . Precatur, ut haec bona benignitatis divinae large obveniant cultotuam gratiam tuam, iis qui te cognoscunt, colunt, tibi devoti sunt, et ut protegantur ab inimicis. Verum optime adiungitur altera precatio, v. 12 non veniat mihi pes superbiae, ne permittas ut in me veniat, me me, ne sinas me expelli potentia peccatorum ; ne inimici me proiiciant dere ab insidus malorum. Psalmista hanc precationem exauditum iri certissime persuasum habet, unde subiungit v. 13 ibi (de tempore) prostrati sunt, nec possunt surgere. Quid tandem obventurum si Melius est modicum iusto | super divitias peccatorum multas; | 11. quoniam .16 בר nus dies immaculatorum, | et hereditas eorum in aeternum erit; | 19. non confun- impiorum peribit ; | 29. iusti-autem : hereditab unt terram, | et inhabitabunt in saeculum — saeculi : super eam. | in màlum (Is. 3, 10.11). Quare monet psalmista, ne quis invideat prosperitati impiorum, quippe quae nequeat permanere, sed subito concidet. Psalmus est alphabeticus ; cuique litterae attribuuntur quattuor stichi; sed in ,כ ,ד p solum habentur tres; verum quinque in n, Σ, n; transpositione ubique iustus numerus effici potest ; ita ad v. 1 adde 14 b; ad v. 20 adiunge 25 c. ; ad 34 transfer 40 b. Brevi concidet prosperitas impiorum; inde repetitur monitum v. 1 noli aemulari, hebr ne irascaris contra malignantes, neque zelaveris, ne invideas facientibus iniquitatem ; et quam celeriter eorum felicitas evanescat, declaratur comparatione v. 2, qua simul ratio affertur, cur abstinendum sit ab indignatione et invidia : sicut. gramen velociter marcescent, et sicut viridis herba decident; cf. 102, 15; 128, 6. Is, 40, 6. Remedium contra eiusmodi indignationem et invidiam affertur in v 3 habe fiduciam in Deum, spera in Domino, non omittet normam retributionis ; tu vero fae bonum (hebr, Hier); hac conditione inhabitans terram pasceris in divitiis eius, Àmperativus pro futuro, iam Gen. monet; fit scil. promissio; hebr vertit Aq νέμου πίστιν, item sexta; Sym ποιμαίνου διηνεχῶς, simili modo recentiores vel pascere in securitate ( Baethgen) vel cole fidelitatem (Duhm); pascere fide (Hier). Ne indulgeas invidiae; verum v. 4 delectare in Domino, tuam delectationem et solatium. quaere in Domino, tunc dabit tibi petitiones cordis tui;longe sit a te irasci de eo quod Deus permittat impios brevi tempore prospere agere; potius gaude, delectare in Domino. Ei quoque v. ὃ devolve (hebr) commenda, committe viam tuam ; male LXX ἀποχά- Auto», revela, sed homo nil potest Deo omniscio revelare; neque hebr ponitur גלה revelare, sed 553 volvere: uti Hier volve super Dominum viam tuam et confide in eo, ef 1286 faciet; quid facturus sit, declaratur v. 6 optime ipse prospiciet rebus tuis; causam tuam de tenebris educet, quasi lumen in apertum, clarissime tuam iustam causam profert, et ius tuum quasi splendorem meridianum ; lumen et meridies Symbolum sunt prosperitatis et laetitiae. Egregie itaque ius tuum in conspectu omnium apparebit, sicut lux et splendor solis in meridie. Confortare itaque hac spe; interea autem v. 7 subditus esto Domino, hebr, Hier tace Domino, noli conqueri, e£ ora eum hebr exspecta eum, patienter sustine et confide fore, ut Deus normam retributionis in opus deducat; quare noli aemulari, neirascaris adversus eum qui prospere agit, adversus virum perpetrantem astutias; v. 8 desine ab ira, desiste ab ira, relinque furorem, indignationem, ne irascaris, u£ maligneris, hebr tantum ad malefaciendum, i. e. ista ira id solum efficit, ut tu ipse male agas, tibi ipsi nocumentum et noxam inferas. Cum tali enim ira et furore coniungi solet murmuratio adversus Deum eiusque providentiam. At quam immerito quis se tradat eiusmodi irae, exponitur v. 9 : improbi exterminabuntur, exspectantes autem Dominum, ipsi hereditabunt terram, ipsi possidebunt terram, prospere agent in pacifica possessione terrae; atque tale in improbos iudicium non diutius differetur v. 10 e£ adhuc pusillum, paulo post iam non apparebit peccator, et si ad eius locum attentionem direxeris, iam non substitit ; at v. 11 mansueti, afflicti, qui cum patientia sustinent, hereditabunt terram, possidebunt terram et tandem vitam agent in prosperitate delectabuntur in multitudine pacis ; cf. Matth. 5, 4. Iustus quidem exponitur insidiis impiorum : v. 12 observabit pecca- (or iustum, hebr excogitat mala, et stridebit super eum dentibus suis; magno furore eum prosequitur, at v. 13 Dominus irridebit eum, quia videt quod veniet dies eius, dies scil. iusti iudicii, dies retributionis. Quid mali moliti sint impii, declaratur in v. 14, quo simul y. 12 exponitur; gladium evaginaverunt ; metaphora gladn et arcus exhibentur variae machinationes et oppugnationes contra iustos, inopes, rectos corde; at tandem v. 15 suis ipsorum armis, consiliis, peribunt; ipsi telis suis configentur; arcus confringentur ; eorum conatus reddentur inanes ; cf. 7, 15-17. timenda non sint; nune de copiis et opibus, quas homines parum prudentes admirantur » (Ag.); v. 16 1ustus habet benedictionem Dei et certam promissionem et spem felicitatis, utrumque deest impio; ergo iam necessario concludatur oportet : multo melius esse pro iusto habere modicum prae divitiis impiorum multorum; modicum illud habet opem ac. benedictionem Dei, sed opes impiorum evanescent:; utrumque enuntiatur v. 17 forma chiastica, prius de opibus, quae ultimo loco ponuntur : quoniam brachia peccatorum conterentur, eorum potentia, divitiae; confirmat, 101016, sustentat autem iustos Dominus; et quatenus eos fulciat, exponitur v. 18 curam habet, novit, de diebus, de singulis momentis vitae immaculatorum ; 118 servatur hereditas, pars, possessio in aeternum ; en quomodo modieum iusti melius sit opibus peccatorum ! Idem quoque declaratur subsequentibus v. 19 etsi ingruant tempora mala, adversitates, calamitates, iusti non confundentur, Deus non permittet, ut pudore et ignominia obruantur, e£ in. diebus famis, tempore inopiae et caritatis annonae Deus ilis prospiciet, saturabuntur. At plane diversa est sors peccatorum v. 20, et inimici. Dei, etsi per breve tempusin honore et prosperitate fuerint, mox sicut fumus deficient (vulg), LXX ἅμα τῷ δοξχσθῆναι, cum exaggeratione quadam, ac si fere nullum esset intervallum inter honorem et inanitatem, inter exalsicut pretiosum agnorum, pratorum (n) ? Hier vertit : gloriantes ut monocerotes (sim. Sym); recentiores aliqui assumunt emendationem a ligna, stipulae quae comburuntur et celeriter in fumum abeunt et evanescunt, alii emendant : peribunt, sicut viride montium הרים p». . Haec diversitas sortis cernitur etiam in v. 21 in tantam inopiam redigetur peccator, ut iam non solvere possit, quod mutuo accepit : mutuabitur, et non solvet ; iustus autem insuper habet, unde exhibeat benevolentiam, [118 succurrat, et tribuat, dona et munera largiatur. Et iustus habet abunde, v. 22 quia benedicentes ei, laudantes et celebrantes Deum, hebr. benedicti ab eo, possidebunt terram; ex qua possessione comite benedictione Dei large habent quibus misereantur et tribuant. Sed maledicentes ei, scil. Domino, disperibunt, hebr maledicti ab eo delebuntur. Providentia Dei vita hominis dirigitur et custoditur. v. 23 apud Dominum, ἃ Domino, gressus hominis dirigentur ; cf. Prov. 16, 9 cor hominis disponit viam suam, sed Domini est dirigere gressus elus et Prov. 20, 24; et huiusmodi directio 80 suavis providentia et custodia illi continget, cuius via, ratio vitae, Deo plaPs, 36, 23-30. cet i.e. e£ viam eius volet, si via eius Deo grata est. Et eius directionis seu gubernationis exemplum affertur v. 24 cum ceciderit, non collidetur, non prosternitur, quia Dominus sustentat manum eius (hebr, Hier); si labitur, si incipit cadere, Deus statim manu eius apprehensa eum retinet a casu. Potest iusto contingere aliqua calamitas; at statim ei praesto est auxilium Dei ne obruatur. Alio exemplo, ex experientia deprompto, probatur haec Dei providentia v. 25 iunior fui etiam senui, et non vidi iustum derelictum longae vitae experientia probatur Deum dirigere gressus iusti (v. 23), nosse dies immaculatorum (v. 18. 19); nec semen eius, fiios, nepotes, quaerens panem ; en probitas patris posteris quoque est benedictioni. Imo iustus bonis fortunae satis est instructus, ut hic senex ex sua experientia narrat : v. 26 /0/8 die, toto tempore, semper ziserefur, niis et opibus adiuvat; e£ semen eius, progenies eius, pariter est benedic- Gioni alus; aliis commodum etutilitatem praestat; LXX εἰς εὐλογίαν ἔσται, ergo in benedictionem erit, seu erit benedictioni, uti hebr quoque .רברכה Qua conditione haberi potest haec Dei providentia et prosperitas ? in saeculum (ef. v. 3), tutus eris et felix in possessione tua et valde longaevus (cf. Ex. 20, 12). Nam v. 28 Dominus amat iudicium, iusgratiam et benignitatem חסד largitus est, qui sunt. הסידיו eius benignitur; stichus y deestin hebr, sed habetur apud LXX ἄνομοι δὲ ἐχδιωχθή- σονται, iniusti punientur עולים et progenies impiorum delebitur; v. 29 in oppositione ad impios, inculeatur denuo : 78/1 possidebunt terram et inhabitabunt semper; terra autem haec est terra Domini, quam singulari ratione suam quoque possessionem appellat et hereditatem (cf. 78, 1. Ex. 15, 17; 1 Reg. 26, 19. Ier. 2, 7 ingressi contaminastis terram meam et hereditatem meam posuistis in. abominationem ; 12, 14); populus est itaque colonus Deiet ipsa terrae possessio pignus bonorum 86 promissionum Dei; unde in sermone montano Christus beatos dicit mites, quia possidebunt terram (Matth. 5, 4), participes erunt bonorum Dei, regni coelorum. Porro describitur iustus (cf. v. 27) v. 30 os iusti loquitur. sapientiam, הגה cf. 34, 28 et lingua eius loquetur 1d quod rectum et iustum est; loquela iusti prudens est et iusta ; talis autem esse potest, quia leo Dei in. corde ipsius est, in mente eius; ex abundantia cordis autem os loquitur. In haec lege habet firmam vivendi normam ; quare : gressus eius non vacillant; firmiter incedit in praeceptis Dei; inde autem consequitur, ut firmiter quoque in bonis ac prosperitate consistat, ut nulla ratione gressus eius supplantentur. Peceatores quidem insidiantur iustis v. 32 considerat, observat, peccator iustum insidiatur ei, ef quaerit mortificare eum, perdere; v. 33 Dominus autem non derelinquet eum in potestate illius, nec damnabit eum nec permittet, ut 1ustus causa cadat et noxius declaretur, quando iudiciali forma in eum agatur; iudicium peccatoris de iusto Deus neutiquam ratum habet. Tamquam conditio ad pacificam possessionem terrae, iterum exigitur v. 34 exspecta Dominum et custodi viam eius, illam viam quam ipse hominibus designavit ineundam cultu, legibus suis; ef exaltabit te ut possideas terram; exaltatio autem consistit 1n felicitate, in honore, in vietoria de inimicis reportanda, in incolumitate; cum perierint peccatores, quando iudicium interitus in peccatores devolvetur, tu videbis, tu securus contemplaberis casum illorum. Et quam celeriter quandoque prosperitas impiorum transeat, psalmista senex (v. 25) ex sua narrat experientia v. 35, cuius textus ex LXX repetendus est, vidi impium superexaltatum, contumacem, robustum (Hier), sexta ἀναιδὴ impudentem, ef elevatum sicut cedros Libani, quae comparatio apta est ad splendorem, superbiam, dignitatem et magnam apud alios aestimationem declarandam ; cf. Ez. 31, 3 ecce Assur quasi cedrus in Libano, Ps. 91, 13. Cant. 5, 15. Am. 2, 9. Ecch 24, 17; textum mas. vertit Hier fortissimum, sicut indigenam virentem (Aq ὡς αὐτόχθων εὐθαλής, similiter sexta); sed textus mas. nequitinteligi — et quod psalmista in v. 10 affirmabat « et adhue pusillum et non erit peccator », experientia vidit comprobatum, v. 36 et transivi, et ecce non erat ; cf. v. 10; Iob 5,3; me praetereunte, vel ut ad meum transitum nulla 1am sit eius commemoratio (Gen.) ; et 1ta stirpitus seu. radicitus evulsa est illa sublimitas, ut nullum supersit indicium vel vestigium loci, ubi antea constiterit ; cf. Iob 7, 10. Si itaque exoptas, ut prosperitas tua permaneat firma, v. 37 custodi innocentiam, et vide rectum, semper ante oculos habe rectum et observa rectum ; talis enim est vir pacis et talis etiam habet tempus futurum, scil. felix, prosperum ; sunt reliquiae ei erit tempus futurum, longum reliquum tempus; in oppositione scil. ad iniustos, qui v. 38 disperibunt simul, delebuntur pariter (Hier), reliquiae impiorum interibunt, impus non erit tempus futurum prosperum ; cf. Prov. 23, 18; 24, 14. Ier. 29, 11. Prosperitas, salus iustorum 118 continget et obvenit a Domino; ipse est munimentum eorum (hebr; fortitudo eorum Aq Hier) in tempore tribulationis; et quomodo sit munimentum, explicatur quadruplici modo in v. 40 et adiungitur una conditio el ratio, cur et quando experturi sint universalem illam opem ac protectionem, liberationem, salutem a Domino : quia ad eum confugiunt, in eum sperant. En quoties inculcatur necessitas et efficacia spei et fiduciae (cf.Iac. Ps. 3^7. 1. Psalmus David, in rememorationem --- de sabbato : in adiutorium meum, Domine — Deus : salutis meae. Miseram suam conditionem, poenam peccatorum, sub imagine morbi gravissimi David describit (v. 2-9); suam miseriam, inimicorum infestationes, quas patienter sustinet, Deo. exponit (v. 10-15) et demum multa cum fiducia opem divinam expetit. Inscriptio hebr "הזכיר .Ineipit precatio v. 2 isdem verbis, sicut 6, 2 ; efflagitat in ipsa sagittae quae a Deo in ipsum descenderunt (hebr), et pariter descendit super me manus tua (hebr), confirmasti gravem fecisti manum tuam super me; gravi ictu seu plaga me affligis ; cf. 7, 14. Iob 6, 4; totum lume vel integrum sit 1n carne jam invenitur, non 65% paz, salus, bona valetudo ossibus meis ; uti caro dicit quasi superficiem vel. partes externas corporis, ita ossibus partes quoque internas morbo infiei declaratur. Exhibetur imago uti Is. 1, 6 a planta pedis usque ad verticem non est in eo sanitas, vulnus et lor et plaga tumens. 154% 8 miseria contigit a facie irae tuae, propter iram Domini, haec autem torum meorum ; culpam suam describit v. 5 imagine fluctuum, quibus totus immersus sit (Ag.), e quibus emergendi nulla sit copia, insuper sicut onus gravius quam ut ipse valeat sustinere (hebr gravius prae me), velut pondus immensum eum deprimunt peccata. Praeter multitudinem et gravitatem effertur foeditas v. 6 putruerunt, foetent et sanie diffluunt cicatrices, vibices, vulnera, a facie insipientiae meae propter stultitiam meam; eo nomine verissime peccata notantur. 1186 ratione merito. dicit v. 7 afflictus sum (Hier), flector et incurvor valde (hebr), tota die pullatus (veste nigra, sordida) incedo ; cf. 34, 14 ; corpore incurvato et male vestito, in. signum luctus et doloris incedit; et ratio est v. 8 quoniam lumbi mei, interiora mea, mens, animus, impleti sunt ignominia (Hier, Aq Sym ἀτιμίας), LXX ἐμπαιγιλάτων risionibus, opprobriüs; eorpore et animo, doloribus et opprobriis laborat. Unde v. 9 languesco et conteror nimis, rugio prae gemitu cordis mei; clamore quasi rugitu gemitum, dolorem et moerorem cordis manifestat ; afflictio cordis eum cogit in clamores prorumpere. Dolor internus solet suspiriis et eiulationibus exprimi et in apertum prorumpere. Quare textus nulla eget. emendatione ; eam aliqui ante te, coram te patet omne desiderium meum ; magna fiducia et spe loquitur, et iam aliquid solatii in eo exprimitur quod gemitus meus tibi non est absconditus ; precantis et opem efflagitantis more exponit miseriam suam v. 11 cor meum vehementer palpitat (Gen.) Hier fluctuabat; verbum hebr torqueri, circumvolvi Ag. explicat ; vehemens cordis commotio significatur, dereliquit me robur meum; imo ne oculorum quidem lumen mihi restat ; nam moerore, doloribus, lacrimis oeuli. obseurantur et caecutire incipiunt. Ad miseram hane corporis animique conditionem accedit inhumanitas amicorum et persecutio inimicorum (v. 12-14) v. 12 amici mei, diligentes me (hebr, cari mei Hier) e£ proximi mei e regione plagae meae stant, Hier quasi contra lepram meam steterunt; et vicini mei elonginquo stant; Sym quoque habetiZewxwzíxg ἐν τῇ πληγὴ wow: dicitur 7i: ictus, plaga quam Deus infhgit, dein speciatim de lepra (Lev. 13, 2 etc. 14, 3. 32. 54. Deut. Amici sese retrahunt ; seorsum, a longinquo stant. Peirus agunt 1η1mici v. 13 vim faciebant, hebr laqueos ponunt (insidias struunt) qui quaerunt animam meam, qui scil. vitam meam expetunt, qui interi- . tum mihi parant, et qui inquirebant mala mihi, qui quaerunt (desiderant) meam calamitatem, loquuntur vanitates, perversitates, perni- &iem, e£ dolos tota die meditantur, הגה erit hic quoque notione loquendi capiendum ob v. 14. 15; dolos i. e. malitiosas, subdolas accusationes ealumnias in eum proferunt, Contra eiusmodi iniurias maximam 1pse exhibet patientiam et animi demissionem ; qua se Deo commendat et dignum se probat cui Deus opem praestet v. 14 ego autem tamquam . surdus, non audio ac si surdus essem, veluti mutus, qui non aperit os suum ; v. 15 sum sicut vir qui non audit et in cuius ore non sunt redargutiones, refutationes, reprehensiones, castigationes. Conscientia peecatorum eum facit patientem ; neque enim ita in inimicos invehitur, uti 35, 3-5 v. g. fit; sed potius exhibet : iram Domini portabo, quoniam peccavi ei (Mich. 7, 9). . « Hac vero, inquit, utens tolerantia spem in te continuam habebam, tbi mei ipsius iudicium committens et obsecrans, ne inimicis ludibrio fierem, nec meae causae lactura ipsis arrogantiae et iactantiae ansa foret » (T'heod.); v. 16 quoniam in te, Domine speravi, tu. exaudies ; hae spe petit a Deo v. 17 nequando supergaudeant mihi inimici mei ; cf. 29, 2; 34, 19. 24; triumphus inimicorum quam maxime animum afflicti pungit; et imminere videtur periculum tale pro psalmista ; nam dum commoventur pedes mei, in titubatione pedum meorum, . dum nutant res meae et ego in periculo salutis versor, super me magna locuti sunt, sese efferunt, gloriantur, quid iam facturi essent, si plane conciderem ? Hier vertit : ne forte insultent mihi, et cum vacillaverint pedes mei, super me magnificentur ; 6) eodem modo etiam aliqui recentiores sententiam iungunt (Daethgen) alüs id fieri posse ob perfectum hebr negantibus (Duhm). Constructio sententiae quae habetur apud LXX, Sym vulg plane congruit cum sequentibus ; nam in v. 18 profitetur se casui proximum esse v. 18 quoniam ego paratus * sum ad lapsum (hebr), Sym εἰς τὸ σχάζειν ad. claudicandum, ef dolor meus continuo mihi praesto est; v.. 19 quoniam iniquitatem meam 156 Ps. 9], 19-92. annuntio (hebr, Hier), et moereo (hebr), sollicitus sum (Hier) pro peccato meo, μεριμνήσω LXX dieit plus quam cogitabo, scil. cum sollicitudine cogitare; esse anxium. Et haec est una aliqua ratio doloris | continui, quia sollicitudine angitur de peccato quod «confiteri cogitur. Quae dicta sunt v. 17-19 simul rationes sunt, quibus exauditionem a Deo efflagitat ; accedit alia ratio, cur sperare possit exauditionem v. 20 inimici mei vivunt, vivunt, viventes scil. cum emphasi, valentes, fortiter agentes, (asyndeton hebr), potentes sunt et insuper multi sunt qui oderunt me inique, mendaciter (hebr, Hier) ; 06 quam maligni sint, adeoque a Deo 1usto puniendi, declaratur v. 21 qui retribuunt mala pro bonis, adversantur mihi (Hier), infestant me (hebr), propterea quia studiose prosequor bonum ; coram Deo se profitetur peecatorem ; sed aliis, etiam inimicis praestitit bona, et comparatione cum inimicis instituta omnino asserere potest se prosequi bonum, se non indulgere odio et inimicitiis. Habet itaque varios titulos, quibus merito a Deo petere potest v. 22 ne derelinquas me, ne longe sis a me ; festina in auxilium. meum, Domine salutis meae (Hier), dominator, salus mea (hebr) ; cf. 21, 12. 20 ; 34, 22 ; 39, 14. Potest quaeri, dicaturne psalmus de uno aliquo, an de populo ab hostibus male tractato et sub poena inflicta confitente peccata ? Alterum hoc censet Baethgen et opinatur id lam in targum explicari v. 14 (fui sicut vir qui non audivit a saeculo ?). 51 de populo victo et prostrato intelligitur, quinam sunt amici 66 proximi ? quinam sunt illi quibus populus bonum tribuit et a quibus mala retributa sunt?
34:10
… In the Psalms (ὁ πτωχός = 'anī 19 times), the 'anāwīm are opposed to the 'anāwīm in the sense of "wicked," that is, to the rich and powerful who are their oppressors (Ps. 11:1-6); God promises to these outcasts refuge and support (Ps. 9:13-19; 33:7; 34:10; Is. 57:15) and the Messiah will deliver them (Ps. 71:2-4, 12 f.) from the arrogance of the magnates, representatives and arbiters of legality, who trample them: he will be their redeemer …
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.