Domine, ne in furore. A prayer of a penitent for the remission of his sins. The third penitential psalm.
King Dauid, or anie other penitent, earnestly prayeth God to remitte his sinnes, and mitigate the paines which he acknowledgeth him selfe to haue deserued, 12 lamenting the afflictions which he suffereth by such as sometimes were his freindes, 14. whose tentations h• now resisteth, trusting in God, resigning himselfe to Gods wil, confessing his owne iniquitie, and humbly praying for Gods helpe.
1A psalm for David, for a remembrance of the sabbath.Salmo di David.A Psalme of Dauid, in recordation of the sabbath.Psalmus David, in rememorationem de sabbato. 2Rebuke me not, O Lord, in thy indignation; nor chastise me in thy wrath.Signore, non mi riprendere nel tuo furore, e non mi correggere nell'ira tua.LORD rebuke me nor in thy furie: nor chastise me in thy wrath.Domine, ne in furore tuo arguas me, / neque in ira tua corripias me: 3For thy arrows are fastened in me: and thy hand hath been strong upon me.Perocché io porto fitte nella mia persona le tue saette, ed hai aggravato la mano tua sopra di me.Because thy arrowes are fast sticked in me: and thou hast fastened thy hand vpon me.quoniam sagittæ tuæ infixæ sunt mihi, / et confirmasti super me manum tuam. 4There is no health in my flesh, because of thy wrath: there is no peace for my bones, because of my sins.A cagione dell'ira tua non ha sanità la mia carne, non hanno pace le ossa mie a cagione de' mie peccati.There is no health in my flesh, at the face of thy wrath: my bones haue no peace at the face of my sinnes.Non est sanitas in carne mea, a facie iræ tuæ; / non est pax ossibus meis, a facie peccatorum meorum: 5For my iniquities are gone over my head: and as a heavy burden are become heavy upon me.Imperocché le mie iniquità sormontano la mia testa, e come peso grave mi premono.Because mine iniquities are gone ouer my head: and as a heauie burden are become heauie vpon me.quoniam iniquitates meæ supergressæ sunt caput meum, / et sicut onus grave gravatæ sunt super me. 6My sores are putrified and corrupted, because of my foolishness.Si sono imputridite, e corrotte le piaghe mie a cagione di mia stoltezza.My scarres are putrified and corrupted, because of my folishnes.Putruerunt et corruptæ sunt cicatrices meæ, / a facie insipientiæ meæ. 7I am become miserable, and am bowed down even to the end: I walked sorrowful all the day long.Son divenuto miserabile, e sono formisura incurvato: io n'andava tutto il dì carico di tristezza.I am become miserable, and am made crooked euen to the end: I went sorowful al the day.Miser factus sum et curvatus sum usque in finem; / tota die contristatus ingrediebar. 8For my loins are filled with illusions; and there is no health in my flesh.Perché pieni sono di illusioni i miei reni, e nella carne mia non è sanità.Because my loynes are filled with illusions: and there is no health in my flesh.Quoniam lumbi mei impleti sunt illusionibus, / et non est sanitas in carne mea. 9I am afflicted and humbled exceedingly: I roared with the groaning of my heart.Sono abbattuto, ed umiliato oltre modo: sfogava in ruggiti i gemiti del mio cuore.I am afflicted and am humbled excedingly: I rored for the groning of my hart.Afflictus sum, et humiliatus sum nimis; / rugiebam a gemitu cordis mei.
10Lord, all my desire is before thee, and my groaning is not hidden from thee.Signore, sotto i tuoi occhi è ogni mio desiderio, e non è ascoso a te il mio gemere.Lord, before thee is al my desire:Domine, ante te omne desiderium meum, / et gemitus meus a te non est absconditus. 11My heart is troubled, my strength hath left me, and the light of my eyes itself is not with me.Il mio cuore è turbato, la mia forza mi ha abbandonato, e lo stessa lume degli occhi non è più meco.and my groning is not hid from thee. My hart is trubled, my strength hath forsaken me: and the light of mine eies, and the same is not with me.Cor meum conturbatum est; / dereliquit me virtus mea, et lumen oculorum meorum, / et ipsum non est mecum. 12My friends and my neighbours have drawn near, and stood against me. And they that were near me stood afar off:Gli amici miei, e i miei congiunti vennero, e si stettero a me dirimpetto. E i miei vicini da lungi si stavano: Ma quelli, che cercavano la mia vita facevano i loro sforzi.My frendes, and my neighbores haue approched, & stood against me. And they that were neere me, stood far of:Amici mei et proximi mei adversum me appropinquaverunt, et steterunt; / et qui juxta me erant, de longe steterunt: / et vim faciebant qui quærebant animam meam. 13And they that sought my soul used violence. And they that sought evils to me spoke vain things, and studied deceits all the day long.E quei, che bramavan di nuocermi parlavano superbamente, e tutto di studiavano inganni.and they did violence which sought my soule. And they that sought me euils, spake vanities: and meditated guiles al the day.Et qui inquirebant mala mihi, locuti sunt vanitates, / et dolos tota die meditabantur. 14But I, as a deaf man, heard not: and as a dumb man not opening his mouth.Ma io quasi sordo non udiva, e fui come un mutolo, che non apre sua bocca.But I as one deafe did not heare: and as one dumme not opening his mouth.Ego autem, tamquam surdus, non audiebam; / et sicut mutus non aperiens os suum. 15And I became as a man that heareth not: and that hath no reproofs in his mouth.E mi diportai qual uomo, che nulla intende, e non ha che dire in sua difesa.And I became as a man not hearing: and not hauing reproofes in his mouth.Et factus sum sicut homo non audiens, / et non habens in ore suo redargutiones. 16For in thee, O Lord, have I hoped: thou wilt hear me, O Lord my God.Perché in te io posi la mia speranza, tu mi esaudirai, Signore Dio mio.Because in thee ô Lord haue I hoped, thou wilt heare me ô Lord my God.Quoniam in te, Domine, speravi; / tu exaudies me, Domine Deus meus. 17For I said: Lest at any time my enemies rejoice over me: and whilst my feet are moved, they speak great things against me.Perché io dissi: Non trionfino giammai di me i miei nemici, i quali, ogni volta che i miei piedi vacillino, parlali superbamente contro di me.Because I said: Lest sometime mine enemies reioyce ouer me: and whiles my feete are moued, they speake great thinges vpon me.Quia dixi: Nequando supergaudeant mihi inimici mei; / et dum commoventur pedes mei, super me magna locuti sunt.
18For I am ready for scourges: and my sorrow is continually before me.Perché io son preparato a' flagelli, e sta sempre dinanzi a me il mio dolore.Because I am readie for scourges: and my sorow is in my sight alwaies:Quoniam ego in flagella paratus sum, / et dolor meus in conspectu meo semper. 19For I will declare my iniquity: and I will think for my sin.Perché io confesserò la mia iniquità, e penserò al mio peccato.Because I wil declare my iniquitie: and I wil thinke for my sinne.Quoniam iniquitatem meam annuntiabo, / et cogitabo pro peccato meo. 20But my enemies live, and are stronger than I: and they that hate me wrongfully are multiplied.Ma i miei nemici vivono, e son più forti di me, e sono cresciuti di numero quei, che mi odiano ingiustamente.But mine enemies liue, and are confirmed ouer me: and they are multiplied that hate me vniustly.Inimici autem mei vivunt, et confirmati sunt super me: / et multiplicati sunt qui oderunt me inique. 21They that render evil for good, have detracted me, because I followed goodness.Quelli, che rendono male per bene parlavan male di me, perché io cercava il bene.They that repay euil thinges for good, detracted from me: because I folowed goodnes.Qui retribuunt mala pro bonis detrahebant mihi, / quoniam sequebar bonitatem. 22For sake me not, O Lord my God: do not thou depart from me.Non abbandonarmi, Signore Dio mio, non ti allontanare da me.Forsake me not ô Lord my God, depart not from me.Ne derelinquas me, Domine Deus meus; / ne discesseris a me. 23Attend unto my help, O Lord, the God of my salvation.Accorri in mio ajuto, o Signore Dio di mia salute.Attend vnto my help, ô Lord the God of my saluation.Intende in adjutorium meum, / Domine Deus salutis meæ.
37:1
Challoner
For a remembrance, viz., of our miseries and sins; and to be sung on the sabbath-day. (Challoner)
Haydock
This sabbath might also allude to the indolent rest which occasioned the fall of David, 2 Kings 11:1. (Haydock)
Calmet
Hebrew mentions not the sabbath; and it is not known (Calmet) why the Septuagint made this addition. The prophet may have Christ suffering for our sins in view, (Berthier) though he probably composed this psalm, when he was afflicted with an illness after this fall. (Rab. Muis, etc.) (Calmet)
St. Augustine
It contains an excellent model for penitents, (Calmet) to enable them to regain peace of conscience, (St. Gregory) and paradise, from which they are banished by sin. (St. Augustine)
Haydock
This remembrance (Worthington) is most essential. (Haydock)
37:2
Calmet
Wrath. God is incapable of passion: but man deserves to be treated with the utmost rigour; and this David deprecates, begging that God would act rather like a physician in his regard. (Theodoret) (Calmet)
Berthier
The same petition occurs in psalm vi.; and this ought to caution people not to make imprecations, since God's judgments are so terrible. (Berthier)
Haydock
St. Augustine and St. Gregory explain this text of the fire of hell, and of purgatory, 1 Corinthians 3:15. (Haydock)
St. Augustine
Though some be saved by the latter, "yet is that fire more grievous than whatever man can suffer in this life." (St. Augustine)
Worthington
"I esteem that transitory fire more intolerable than all present tribulation." (St. Gregory) (Worthington)
Haydock
We may therefore pray, "Here burn," etc., with the same St. Augustine who assures us, (Gen. con. Man. 2:20.) that "he who cultivates not the field of his soul, will, after this life, experience either the fire of purgatory or eternal punishment." (Haydock)
37:3
St. Augustine
Arrows. Afflictions, (Worthington) or the word of God, which convert the sinner. (St. Augustine)
The admonition of Nathan had made the deepest impression on David. [2 Kings xii.] He was also visited by sickness, like Job 6:4., and 19:21.
37:4
Worthington
Sins. These occasion my great affliction, when I reflect on thy justice. (Worthington)
Eusebius † AD 339
I chastise myself. (Eusebius)
Calmet
St. Augustine explains all this of original sin. (Calmet)
Berthier
Jesus bore the weight of all our sins, which are above our comprehension, ver. 5. (Berthier)
37:5
Calmet
Me. They press upon me like a deluge or huge weight. (Calmet)
Berthier
The sin of David had many aggravations. (Berthier)
Calmet
His punishment was also great. (Calmet)
Worthington
His spirit was almost overwhelmed, as the sins which are not bewailed, bring on other transgressions. (Worthington)
Berthier
It is not so much sin as the neglect of penance, which destroys men. (Berthier)
Haydock
This folly is here acknowledged by David. (Haydock)
37:6
Calmet
Foolishness, or sin. Shame has made me conceal the state of my soul; and hence evil has increased. (St. Jerome, etc.) (Calmet)
Menochius
The poisoned wound has infected other parts which were sound: (Worthington) chaburoth denotes sores, or "wounds still fresh or mortifying," (Haydock) rather than scars. (Menochius)
37:7
Berthier
End. Hebrew, "exceedingly," while a person feels his state is not desperate. (Berthier)
Symmachus
Sorrowful. Hebrew, "in black," which may refer either to the mourning attire, (Calmet) or to the "countenance." (Symmachus)
Origen † AD 253
Grief will allow me to take no rest. (Origen)
Haydock
I dare not look up to heaven, (Calmet) nor can I walk straight, to perform any good work (Worthington) of myself. (Haydock)
37:8
Loins. Psoai, as the Alexandrian and Complutensian Septuagint read, though the Vatican has psuche, soul, (Haydock) with the Arabic, etc.
Haydock
Illusions. Hebrew nikle, "burning." (Pagnin) "shameful ulcer." (Houbigant) "Ignominy." (St. Jerome) (Haydock)
Calmet
David acknowledges that the irregular motions of concupiscence were an effect of his transgression. The Jews and Greeks place these sensations in the loins, 3 Kings 8:10. Plato triplicem finxit animam, cujus principatum in capite, iram in pectore, cupiditatem subter praecordia locavit. (Cicero, Tusc. 1.) (Calmet)
Flesh. Concupiscence striving in me.
37:9
Heart. I give vent to my inward grief by loud lamentations.
37:10
Worthington
Desire, to be restored to thy favour. (Worthington)
Calmet
Thou alone canst heal me. (Calmet)
37:11
Houbigant
Troubled. Hebrew, "beats," palpitat. (Houbigant)
Haydock
Itself. Hebrew, "even they are," etc. (Haydock)
Haydock
I was no longer endued with the spirit of prophecy, (St. Basil) till my conversion, (St. Augustine) nor an object of favour. (Haydock)
St. Ambrose
I was abandoned to myself, (Calmet) quitting thy light. (St. Ambrose)
Haydock
My eyes have been hurt by weeping (Haydock) and maladies, (Calmet) while my heart is become so corrupt, that I do not relish or discern spiritual things. (Haydock)
Menochius
The beauty of virtue, and the enormity of vice, do not strike me. (Menochius)
37:12
Haydock
Have. Hebrew, "over-against my wound (Haydock) or leprosy." (Calmet) Protestants, "stand aloof from my sore." (Haydock)
Berthier
But the original means rather "near to." Septuagint may have read u for i, in nighi. (Berthier)
Calmet
But Symmachus and St. Jerome translate, "stood against my leprosy, (Haydock) and my neighbour stood at a distance;" as if they had been afraid of the contagion. Job (xix. 13, 19.) makes the same complaints. (Calmet)
These manners of worldlings may be seen in every age, and ought not to fill us with surprise. (Berthier) (John 15:18.)
St. Augustine
David was abandoned by Achitophel, and by most of the tribe of Juda, (Theodoret) as our Saviour was by his disciples. (St. Augustine)
37:13
Haydock
Violence. Hebrew, "laid snares." This treatment might be expected from enemies, since friends proved so treacherous. (Haydock)
Calmet
They would willingly have slain David. The will is often put for the deed. (Calmet)
Things. Endeavouring to engage me again in sin, being displeased because I have quitted their evil company; (Worthington) or they raise their fortune, by causing dissensions in the state. This might be well applied to the Pharisees, who persecuted Christ.
37:14
Worthington
Mouth. I utterly renounce all sin. (Worthington)
Calmet
David would make no reply to Semei, (Theodoret) nor our Saviour to Pilate. (Calmet)
Haydock
Silence is often the best defence. (Haydock)
Berthier
Eagerness to justify one's self, causes trouble and disedification. (Berthier)
Haydock
The prophet joins the deaf and dumb; as those who have naturally the former defect, are also affected with the latter. (Pliny, [Natural History?] 10:69.) (Haydock)
37:16
Berthier
Hoped. This was the reason of his silence. (Berthier)
Haydock
He knew that God was in a manner engaged to defend those (Calmet) who rely (Worthington) wholly on Him; and he declared such to be his disposition. (Haydock)
Haydock
Hear me. The same term thahane means, "wilt answer" (Mont.) as a judge and advocate. (Haydock)
Berthier
God will one day manifest the justice of his elect. (Berthier)
37:17
Worthington
For. On this account I turn to thee, and entreat thee not to suffer my enemies to gain the victory. (Worthington)
My humble and earnest prayer is another motive of confidence.
Calmet
My enemies is not expressed in Hebrew. (Calmet)
Menochius
I decline saying any thing in my own defence, lest I should offend God. (Menochius)
37:18
Haydock
Scourges. Protestants, to "halt," letselah. (Haydock)
Calmet
St. Jerome ad plagas. Chaldean, "for calamity." (Berthier) See Psalm 34:15. I speak not through impatience, as I know that my sins deserve still more. (Calmet)
Worthington
I resign myself to thee. (Worthington)
Calmet
This was admirably verified in Jesus Christ, the victim for our sins. (Calmet)
Haydock
Before me. I cannot forget my transgression. (Haydock)
37:19
Worthington
Sin. Though Thou knowest all things, I will confess that I may be saved; and will meditate on what I have deserved. (Worthington)
Calmet
He goes to the source of his malady. (Calmet)
St. Augustine
"Be not secure after confession of thy sin, as being always ready to confess and to offend. Declare thy iniquities in such a manner as to take care on account of thy sin." (St. Augustine)
Haydock
Confession without repentance is only a mockery. (Haydock)
37:20
Haydock
Stronger. Hebrew, "strong, and they," etc. (Haydock)
Calmet
Art thou deaf to my cries? (Calmet)
37:21
Haydock
Detracted me, by insinuating that my repentance is hypocrisy. Another mode of detracting is by making known secret faults, (Worthington) as calumny imputes false ones. (Haydock)
Goodness. Septuagint, "justice." Many Greek and Latin copies add: "They have rejected me, the beloved, (Theodoret; Arabic) as one dead, as an abomination."
Calmet
Forsake, ver. 22. (St. Ambrose) (Calmet)
37:23
Haydock
Attend. Hebrew, "hasten;" which is the sense of prosches, "attend." (Septuagint) (Haydock)
37:1
For a remembrance.... Viz., of our miseries and sins: and to be sung on the sabbath day.
37:1
In remembrance that by sinne •• lost the rest and peace, which man had in the state of innocencie; secondly we lost the peace of conscience; thirdly the rest and peace of eternal felicitie.
37:2
Condemne me not to eternal paine:
nor punish me in purgatorie fire; but purge me so in this life, that the purging fite be not needful. By which fire (saith S Augustin) though some shal be saued (grau•or tamen er•t ille ignis, quam quicquid potest homo pa••n hac vita) yet that fire shal be more greuous, hen whatsoeuer a man can suffer in this vvife. S. Grego•y also expoundeth this same place, as if Dauid sayd thus: I knew it will come to passe, that after the end of this life, some shal be cleansed by purging flames, some shal be vnder the sentence of eternal damnation. But because I do esteme that transitorie fire more intolerable then al present tribulation, I desire not only not to be rebuked in furie of eternal damnation, but also I feare to be purged in the wrath of transitorie correption. Thou therfore ó Lord whom I serue in my sp••i••, whom I know to be the Sauiour of al men, rebuke me not in furie of perpetual damnation, not chatise me in wrath of purging punishment. See Annotat. Psal. 6.
37:3
Afflictions of mind and bodie sent by thy iust iudgement.
thou hast strooke me with an heauie hand.
37:4
I already feele in my flesh, in al my bones, and powred great affliction,
considering thy iustice,
and my sinnes.
37:5
which are excedingly increased, almost ouerwhelming my spirite.
sinnes not washed away by penance by their weight carie the soule into more and more wickednes.
37:6
stil corrupting those partes which were whole before, as a pestered sore that is not cured.
37:7
not able to goe streight to do anie good worke, being guiltie of greuous sinne.
37:8
concupiscence striuing in me.
37:9
from the sorrow of my hart, my voice hath broken out into clamour.
37:10
• God thou knowest my desire, to be restored to thy fauour.
37:12
those that were my freindes and companions in sinne are become myn enemies, because I forsake them:
37:13
sought by al meanes to intangle me againe.
37:14
I now renoūce al sinne
37:16
I now relie vpon thee ô God.
37:17
for this cause I am returned to thee and do pray that mine enemies may not preuail against me.
37:18
I resigne my selfe to thee.
37:19
though thou knowest al yet with mouth consession is made to saluation.
and I meditate of that which my sinne hath deserued.
37:21
one kind of detraction is in reueling secrete faultes, an other in feaning and imputing false crimes, the third (here mentioned) in calling vertue vice, as penance, hypochrisie.
37:22
Graunt me Lord final perseuerāce in thy grace, and seruice.
37:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.2
2. “O Lord, rebuke me not in Thine indignation; neither chasten me in Thy hot displeasure” (
37:2
St Jerome † AD 420 The Letters of St. Jerome 22.40
… And they seemed unto him but a few days for the love he had to her.” Afterwards he himself tells us what he had to undergo. “In the day the drought consumed me and the frost by night.” So we must love Christ and always seek His embraces. Then everything difficult will seem easy; all things long we shall account short; and smitten with His arrows,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.4
4. “For Thine arrows stick fast in me, and Thy hand presseth me sore” (
37:3
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 41
… for virtue is the very spring and root of prudence, just as all wickedness hath its beginning in folly. For, the insolent man and the angry become the prey of their respective passions from lack of wisdom; on which account the prophet said, “There is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness” (
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Some there were who said, “I was shapen in iniquity, and in sin did my mother conceive me;” and, “There is no rest in my bones, by reason of my sins;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.23
… why, then, has it a face? For do you not hear the psalmist say, “There is no peace in my bones, in the face of my sins”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.4
4. “For Thine arrows stick fast in me, and Thy hand presseth me sore” ( ver. 2 ). “There is no soundness in my flesh, from the face of Thine anger” (
37:4
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… For He said not only, “Ye that labor,” but also, “that are heavy laden.” This the prophet too was speaking of, when in that description of her nature, “As an heavy burden they weighed heavy upon me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.7
7. “For mine iniquities have lifted up my head; and are like a heavy burden too heavy for me to bear” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.4
… Nought have I done wherefore I should die, yet is it Mine own doing that I die, that by the death of an innocent One, they may be freed who had wherefore they should die. “They set me in places,” as though in Hades, as though in the tomb, as though in His very Passion, “as the dead of the world.”
37:5
St Hippolytus † AD 235 Fragments of Discourses or Homilies 6
And an ark of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle (of His body), which engendered no corruption of sin. For the man who has sinned also has this confession to make: “My wounds stank, and were corrupt, because of my foolishness.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 1.1
… For it must needs be that the soul which is not sprinkled with the words of Christ, as with salt, should stink and breed worms, as King David, openly confessing with tears in the mountains, cried out, “My wounds stink and are corrupt,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears; whose bruises stink through his wickedness;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… Why then, swearing is a sin. For such in truth is the soul; full of all these ulcers, all these scars. But you do not see them? Yes, this is the mischief of it; and yet you might see if you wished; for God has given you eyes. With eyes of this kind did the Prophet see, when he said, “My wounds stink, and are corrupt, because of my foolishness.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 44
… cvii. 27 .) of those who sail on the raging sea, “all his wisdom was swallowed up;” and he stood in need of others to correct him, and did not even perceive amidst what evils he was. Wherefore also, bewailing his offences, he said, “As a heavy burden they weighed grievously upon me: my wounds stank and were corrupt because of my folly.” (
St John Chrysostom † AD 407 Homilies on Ephesians 24
… The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, “My wounds stink and are corrupt because of my foolishness.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly. “The fool,” saith one, “hath said in his heart, There is no God” ( Ps. xiv. 1 .); and again, “My wounds stink and are corrupt from the face of my foolishness.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
But nothing is more offensive than the savor of sin, which made the Psalmist say, “My wounds stink and are corrupt.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 52
… Fear there is lest this be our case, fear lest we too depart clothed with filthy garments, to that place where all have them bright and shining. For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried out, “My wounds stink, and are corrupt.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 73
… Well then, if I prove that a sacrifice procured by plunder is more polluted than this, what defense shall we obtain? Let us suppose that some article has been obtained by plunder, is it not of fouler scent than a dead ass? Wouldest thou learn how great is the rottenness of sin? Hear the Prophet saying, “My wounds stank, and were corrupt.” (
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “I will teach transgressors thy ways; and sinners shall be converted unto thee.” For as “confession and beauty are before God,” so a sinner who confesses his sins and says: “my wounds stink and are corrupt because of my foolishness”
St Jerome † AD 420 Against the Pelagians 3.6
… For “the ransom of a man’s life is his riches.” You join the devil in boasting, “I will ascend above the stars, I will place my throne in heaven, and I will be like the Most High.” David says, “My loins are filled with illusions”; and
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.8
… But indeed, unless our evil deeds also did smell rank in our nostrils, we should never confess with those groans, “My wounds stink and are corrupt.” And wherefore? “from the face of my foolishness.” From the same cause that he said before, “from the face of my sins;” from that same cause he now says, “from the face of my foolishness.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“And an ark of incorruptible wood was the Saviour Himself, for the incorruptibility and indestructibility of His Tabernacle signified its producing no corruption of sin. For the sinner who confesses his sin says ‘My wounds stink and are corrupt because of my foolishness.’
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St Hippolytus † AD 235 On the Psalms 3
And, moreover, the ark made of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle of (the Lord) Himself, which gendered no corruption of sin. For the sinner, indeed, makes this confession: “My wounds stank, and were corrupt, because of my foolishness.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.2
… More than this he even mocked him that did pray. “But the Publican stood afar off;” and yet he was in deed near to God. The consciousness of his heart kept him off, piety brought him close. “But the Publican stood afar off:” yet the Lord regarded him near. “For the Lord is high, yet hath He respect unto the lowly.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.9
9. “I am troubled, I am bowed down even unto the end” (
John Cassian † AD 435 The Conferences of John Cassian 3.8
… soul is the product of its virtues or its vices, the colour it takes from which either makes it so glorious, that it may well hear from the prophet “And the king shall have pleasure in thy beauty,” or so black, and foul, and ugly, that it must surely acknowledge the stench of its shame, and say “My wounds stink and are corrupt because of my foolishness,”
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St John Chrysostom † AD 407 Homilies on Colossians 9
More then than all other things together, let us attend seriously to this. “I have loved,” saith he,“ those that love thy law.” ( Ps. cxix. 165 , not exact.) This man then let us too emulate, and such let us love. And that the young may further be taught chastity, let them hear the Prophet, saying, “My loins are filled with illusions” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
Therefore he begins at that point to arm the soldier of Christ: for “stand,” saith he, “having your loins girt about,” and he added “with truth.” ( Eph. vi. 14 .) Why “with truth”? Because lust is a mockery and a lie: wherefore the prophet says, “My loins are filled with mockings.” (
St Jerome † AD 420 Against the Pelagians 2
xxxviii. 7 . There is no soundness in my flesh.
St Jerome † AD 420 Against the Pelagians 3.6
… For “the ransom of a man’s life is his riches.” You join the devil in boasting, “I will ascend above the stars, I will place my throne in heaven, and I will be like the Most High.” David says,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.10
10. “For my soul is filled with illusions, and there is no soundness in my flesh” (
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St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 2
… This was what He signified, saying Himself, in the eighty-seventh Psalm: ‘Thine indignation lieth hard upon me’ ( Ps. lxxxviii. 7 ). For He bore the indignation which lay upon us, as also He says in the hundred and thirty-seventh: ‘Lord, Thou shalt do vengeance for me’ (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… despise not then the works of Thine hands
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
… it means the Man in whom He was anointed; it means the Man in whom He was made under the law, made of the Virgin; and, to put it briefly, it means the Man in whose person He has a mother, as it is written: “O Lord, I am Thy Servant, I am Thy Servant, and the Son of Thy hand-maid;” and again: “I am cast down and sore humbled.”
St Jerome † AD 420 Against the Pelagians 2
Ps. xxxviii. 8 . Vulgate. My loins are filled with deceits.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.16
… but behold now mine eye seeth Thee: therefore I abhor myself and melt away, and account myself but dust and ashes.” Why was he thus so deeply displeased with himself? God’s work, in that he was man, could not rightly have given him displeasure, since it is even said to God Himself, “Despise not Thou the work of Thine own hands.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.11
11. “I am become feeble, and am bowed down greatly” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.11
… Of this kind of men the Psalmist says, I am bent down and am brought low continually (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… For none comes out of Egypt purely, or escapes the Destroyer, except he who has disciplined these. And let the reins be changed by that good conversion by which they transfer all the affections to God, so that they can say, Lord, all my desire is before Thee,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Then the last and gravest plague upon the persecutors, truly worthy of the night; and Egypt mourns the first-born of her own reasonings and actions which are also called in the Scripture the Seed of the Chaldeans removed, and the children of Babylon dashed against the rocks and destroyed;
St Augustine of Hippo † AD 430 City of God 20.17
… Are not these the utterances of a citizen of the heavenly Jerusalem: “My tears have been my meat day and night;” and “Every night shall I make my bed to swim; with my tears shall I water my couch;” and “My groaning is not hid from Thee;”
St Augustine of Hippo † AD 430 The Enchiridion 65
… for a broken and a contrite heart God doth not despise. But as the grief of one heart is frequently hid from another, and is not made known to others by words or other signs, when it is manifest to Him of whom it is said, “My groaning is not hid from Thee,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.13
13. And who observed and noticed the cause of his groaning? “All my desire is before Thee” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… How true this is, may you never learn by experience! However, if it happen to any of you to fall into sin, just stand by my bedside, when I am laid down to rest and should be asleep; see whether I am not like a palsied man, like one beside himself, and, in the language of the prophet, “the light of mine eyes, it also is gone from me. (
St Augustine of Hippo † AD 430 On the Holy Trinity 12.8
… then he waxeth old because of all his enemies, viz . the demons with their prince the devil, who are envious of virtue; and that vision of eternal things is withdrawn also from the head himself, eating with his spouse that which was forbidden, so that the light of his eyes is gone from him;
St Augustine of Hippo † AD 430 On the Holy Trinity 14.14
… And hence, when by God’s mercy now penitent, it cries out in the Psalms, “My strength faileth me; as for the light of mine eyes, it also is gone from me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 34.7
… I will moisten my bed with my tears”? Every night through, saith he, I will weep; I will burn with desire for the light. The Lord sees my desire: for another psalm says to Him, “All my desire is before Thee; and my groaning is not hid from Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.14
… He shrunk in alarm from the face of God: and sought the shelter of the trees; thenceforth among the trees he had no more “the light of his eyes,” at which he had been wont to rejoice.…
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.7
… others, if we did not find in the holy Scripture David praying in a certain place, and saying, “Since I have found my heart, O Lord, so that I might pray unto Thee.” He said that he had found his heart, as if it were wont to flee from him, and he to follow it like a fugitive, and not be able to catch it, and to cry to God, “For my heart hath deserted me.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
… and that He should give His back to stripes, and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.9
… Also concerning divers cures thou hast on another occasion received testimony. Now therefore I begin from whence the Passion began. Judas was the traitor, and he came against Him, and stood, speaking words of peace, but plotting war. Concerning him, therefore, the Psalmist says, My friends and My neighbours drew near against Me, and stood
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.15
15. “My lovers;” why should I henceforth speak of my enemies? “My lovers and my neighbours drew nigh, and stood over against me” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbours, and, instead of loving them, devise evil against them, as the saint testifies, saying, ‘And those who seek me evil have spoken vanity, and imagined deceit all the day
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.17
17. “They also that sought after my soul were preparing violence against me” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.10
… not perpetually nor to all did he refuse to speak; but he used not to answer the enemy that provoked him, the sinner that exasperated him. As he says elsewhere: “As though he were deaf he heard not them that speak vanity and imagine deceit: and as though he were dumb he opened not his mouth to them.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 22
… In the Psalms it is written, “I became as a man that heareth not, and in whose mouth are no reproofs.”
St Jerome † AD 420 The Letters of St. Jerome 17.1
1. I had made up my mind to use the words of the psalmist: “While the wicked was before me I was dumb with silence; I was humbled, and I held my peace even from good” and “I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not.”
St Jerome † AD 420 The Letters of St. Jerome 108.18
… “While the wicked was before me, I was dumb with silence; I held my peace even from good:” and again, “I as a deaf man heard not; and I was as a dumb man that openeth not his mouth:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.19
19. He saith then, “But I as a deaf man heard not” (
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St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… For they when they saw these things used to say: “When the sinner rose against me, I was dumb and humble, and kept silence from good words .” And again: “But I was as a deaf man and heard not, and as a dumb man who openeth not his mouth, and I became as a man who heareth not
St Basil the Great † AD 379 The Letters 223.1
… In my own case this is now the third year of my silence, and my boast has become like that of the Psalmist, “I was as a man that heareth not and in whose mouth are no reproofs.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.16
… When He was judged, He held His peace; so that Pilate was moved for Him, and said, Hearest Thou not what these witness against Thee ? Not that He knew Him who was judged, but he feared his own wife’s dream which had been reported to him. And Jesus held His peace. The Psalmist says, And I became as a man that heareth not; and in whose mouth are no reproofs
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.31
… and how I pray, like the Psalmist: “Set a watch, O Lord, before my mouth, keep the door of my lips. Incline not my heart to the words of malice;” and, as he says elsewhere: “While the wicked stood before me I was dumb and was humbled and kept silence even from good words;” and again:
St Jerome † AD 420 The Letters of St. Jerome 108.18
… “While the wicked was before me, I was dumb with silence; I held my peace even from good:” and again, “I as a deaf man heard not; and I was as a dumb man that openeth not his mouth:” and “I was as a man that heareth not, and in whose mouth are no reproofs.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.19
“And I became as a man that heareth not, and in whose mouth are no reproofs” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.7
… but that He laboured in crying, and that His jaws were made hoarse, not only we read not, but even on the contrary we read, that He answered not to them a word, in order that there might be fulfilled that which in another Psalm hath been said, “I have become as it were a man not hearing, and having not in his mouth reproofs.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.41
… viz.: that as the Psalmist says: “I was like a deaf man and heard not and as one that is dumb who doth not open his mouth; and I became as a man that heareth not, and in whose mouth there are no reproofs,”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.20
20. “For in Thee, O Lord, do I hope; Thou wilt hear, O Lord, my God” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.21
21. “For I said, Let not mine enemies ever rejoice over me. And when my feet slip, they magnify themselves against me” (
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Tertullian † AD 220 An Answer to the Jews 9
… Equally so (in this case as in the former), the man who is shown to bear that character will be the very Christ who is come. For of Him the prophet says, “A man set in a plague, and knowing how to bear infirmity;” who “was led as a sheep for a victim; and, as a lamb before him who sheareth him, opened not His mouth.”
Tertullian † AD 220 An Answer to the Jews 14
… For “we have announced,” says the prophet , “concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men,” “a man set in the plague,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.22
22. “For I am prepared for the scourges” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.23
… Blessed be the Name of the Lord.” Whence then was it that He was grieving? Was it for the “scourging” wherewith He was scourged? God forbid. “And my sorrow” (says He) “is continually before me.” And as if we were to say, “What sorrow? whence comes that sorrow?” he says: “For I declare mine iniquity; and I will have a care for my sin” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.24
… this life they praise; this they set their hearts upon: this they hold fast to their own ruin. For what follows? They pronounce “the people that is in such a case” blessed. But what sayest thou, who “hast a care for thy sin”? What sayest thou, who “confessest thine iniquity”? He says, “Blessed is the people whose God is the Lord.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.25
25. “They also that render evil for good, were speaking evil of me, because I have pursued the thing that is just” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.26
26. “Forsake me not, O Lord; O my God, depart not from me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.27
27. “Depart not from me. Make haste to help me, Lord of my salvation” (
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Supra Psalmista imploravit divinum auxilium contra persecutores, ibi, judica: ostendit etiam eorum nequitiam, ibi, dixit injustus: docuit contemnere prosperitatem impiorum in praedicto Psalmo, noli aemulari; in hoc autem Psalmo confitetur se pro peccatis suis afflictum. Circa hoc ergo facit duo. Primo proponit suam afflictionem. Secundo cautelam in futuro, ibi, dixi, custodiam. Titulus, Psalmus David in rememoratione. Augustinus addidit, in rememoratione sabbati; sed hoc non habetur neque in Hebraeo, neque in Hieronymo. Et est sciendum, quod hic est tertius Psalmus poenitentialium: et diversitates Psalmi referuntur ad diversos actus poenitentiae, et commemorationem peccatorum. Et ideo dicit ad commemorandum, scilicet peccata. Psa. 38: recogitabo tibi omnes annos meos in amaritudine animae meae. Sed si addatur sabbatum, pertinet ad finem hujus commemorationis, quare scilicet sit affligendum et rememorandum, scilicet propter sabbatum, idest propter quietem repromissam. Isa. 58: si averteris a sabbato pedem tuum, facere etc. usque vocaberis sabbatum delicium, idest quies deliciosa. Dividitur ergo Psalmus in partes duas. In prima petit misericordiam. Secundo exponit miseriam, ibi, quoniam sagittae. Misericordia petitur a judice, cujus poena timetur. Judex primo arguit verbis: Ps. 49: arguam te. Postmodum corrigit factis.
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Psalmista ergo non petit quod non arguatur, sed quod non in furore; unde dicit, domine, ne in furore tuo arguas me. Furor et ira in Deo non ponunt commotionem: quia Sap. 12: cum tranquillitate judicat. Sed quantum ad effectum dicuntur de Deo, quia furiosus non parcit. Unde petit corripi, sed non in ira; ideo dicit, neque in ira tua corripias me: quia, ut dicitur Prov. 6, zelus et furor viri non parcet in die vindictae. Unde in furore arguit quando non parcit: sicut Matth. 25: esurivi, et non dedistis et cetera. Item, ite maledicti in ignem aeternum. Unde peto corripi, sed non in furore. Secundo agit de poena judicis. Et est duplex poena. Una est ad exterminationem, et haec infernalis: et hanc petit sibi non infligi, cum dicit, domine ne in furore et cetera. Alia est ad correctionem: et hanc petit sibi infligi. Sed petit quod non corripiatur in ira, ibi, neque in ira tua, idest gravi poena, corripias me: Hier. 10: corripe me, domine: verumtamen in judicio, et non in furore.
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Quoniam sagittae tuae. Misericordia non habet locum nisi ubi est miseria. Et ideo circa hoc duo facit. Primo commemorat multiplicem suam miseriam. Secundo petit divinum auxilium, ibi, ne derelinquas. Miseriam ostendit primo, quam patitur a superiori, scilicet Deo infligente. Secundo ostendit miseriam quam patitur ab interiori, scilicet conscientia remordente, ibi, non est pax. Tertio ab exteriori, scilicet homine contemnente, ibi, amici. Circa primum duo facit. Primo ponit percussionem divinam. Secundo effectum percussionis, ibi, non est sanitas. Hic loquitur ut referatur uno modo ad percussionem tribulationis quam Deus immittit; alio modo ad commotionem contritionis. Primo modo congruunt haec tria. Percussio est gravis ex duobus: scilicet ex hoc quod intima penetrat: et ex hoc homo convertitur. Et quantum ad hoc dicitur primo, quia pervenit usque ad intima: unde dicit, sagittae tuae, idest percussio tua, infixae sunt mihi, scilicet usque ad interiora: Job 6: sagittae domini in me sunt, quarum indignatio ebibit spiritum meum. Secundo, quia hujusmodi percussiones non cito transeunt, sed manent; unde dicit: confirmasti super me manum tuam: Isa. 30: erit transitus virgae fundatus quam requiescere faciet dominus super eum: Heb. 10: horrendum est incidere in manus Dei viventis. Tertio quia sunt graves: et est ratio ejus quod dicit, non in furore, quia jam satis sum sagittatus. Non est sanitas. Hic ponit effectus sagittationis. Caro mea deordinata est, corruptioni et infectioni subjecta: Rom. 7: scio quod non habitat in me, hoc est in carne mea, bonum. Alio modo de commemoratione contritionis potest intelligi: et sic assignat rationem quare non vult a Deo puniri. Quoniam sagittae. Sagittae Dei verba Dei sunt: Isa. 49: posuit me quasi sagittam electam. Quando autem peccator audit verba Dei, et infiguntur cordi ejus, tunc reponit in corde suo: et tamen eis non compungitur, et ex hoc est dignus furore: quia non est compunctus ex sermonibus Dei. Sed sicut dicit Gregorius, frustra laborat extra lingua praedicatoris, si intus non operatur virtus redemptoris. Et ideo oportet, quod manus Dei infigat has sagittas usque ad intima; et ideo dicit, confirmasti super me manum tuam. In carne mea: Gal. 5: caro concupiscit adversus spiritum et cetera. Quando caro sanitatem habet, spiritus est infirmus: et e converso, scilicet quando spiritus est sanus et fortis, caro est infirma: quia totum enervatur quidquid ad carnem pertinet: Ps. 108: caro mea immutata est propter oleum. Effectus ergo verbi Dei immissi, vel infixi, est quod emarcet concupiscentiam carnis: Col. 3: mortificate membra vestra et cetera. Origenes dicit secundum primam expositionem, a facie, idest a consideratione irae tuae, quia per verba tua consideratur ira futuri judicii. Et ex hoc caro emarcet. Et non est pax ossibus meis.
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Hic ostendit interiorem miseriam, idest peccatum propter quod patitur tribulationem; quasi dicat, aufertur sanitas carnis prae consideratione irae tuae; sed recognoscendo peccata mea, etiam spiritus concutitur; unde dicit, non est pax ossibus meis, idest spiritui meo: Isa. 57: non est pax impiis, dicit dominus. Et hoc, a facie peccatorum meorum, idest prae multitudine et gravitate peccatorum non possum habere pacem mentis. Sed numquid habes tribulationem? Et dicit quod sic. Unde exposuit se habere. Et primo peccata ponit. Secundo defectum pacis. Tria sunt quae exaggerant peccata: scilicet multitudo peccatorum, gravitas et reiteratio: quia si frequenter peccat, grave est. Dicit ergo quantum ad primum, quoniam iniquitates meae supergressae sunt caput meum. Modus loquendi est. Per iniquitates signatur multitudo peccatorum: quia sicut aqua hominem obruit, ita peccata submergunt hominem. Et hoc non facit aqua nisi quando tantum excrescit quod caput excedit. Quasi dicat: sic multiplicatae sunt quod super caput meum ascenderunt. Psalm. 68: infixus sum in limo profundi, et non est substantia. 2 Paral. ult. peccavi super numerum arenae maris, et multiplicata sunt peccata mea. Et dicit, super caput meum, idest super mentem meam tractam in consensum peccati. Tripliciter se homo habet in peccato. Quandoque est tantum in concupiscentia, et mens resistit; et tunc non attingit caput. Quandoque consentit, sed ex passione; et tunc licet perveniat ad caput, non tamen supergreditur. Sed quando laetantur quod male fecerint et exultant in rebus pessimis (Prover. 2), tunc iniquitates supergrediuntur caput.
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Quantum ad secundum dicit: sicut onus grave gravatae sunt super me. Dicuntur autem gravare peccata, quia deprimunt more rei gravis. Quanto ergo homo deprimitur, tanto a Deo recedit. Zach. 1: iniquitas sedet super talentum. Isa. 1: populo gravi iniquitate. Alia littera habet: sustulit in altum: quia quandoque peccata gravia inducunt in contemptum, et superbit impius cum pervenerit in profundum peccatorum (Prov. 18).
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Quantum ad tertium dicit, propter recidivum: putruerunt et corruptae sunt cicatrices meae. Cicatrix ex vulnere relinquitur: ita etiam quando quis peccavit, et dimissum est ei peccatum, sed adhuc est pronitas ad peccandum, est quasi cicatrix ex vulnere. Quandoque autem Deus sanat eam per satisfactionem et exercitium bonorum operum. Hier. 30: obducam cicatricem tibi, et a vulneribus tuis sanabo te. Quandoque autem non bene custodimus nos; et sicut per imperitiam medici, quandoque infirmitas generat intus putredinem, et corrumpit membrum, sic est in peccatore: quia quando non curatur peccatum per correctionem, sive per poenitentiam, fit putredo interius, idest delectatio peccati praeteriti; et consentit in aliud simile. Joel. 1: computruerunt jumenta in stercore suo. Ex hoc sequitur corruptio, quando peccatum procedit in actum. Vel corruptio est quando non solum in se sunt putrefacti, sed exhalant per infamiam ad alios, a facie insipientiae meae. Medicus quando curat, per insipientiam suam aliquando vulnus putrefit; sic ex insipientia hominis nescientis sibi bene cavere, patitur recidivum. Prover. 14: errant qui operantur malum.
37:7
Miser. Supra dixit Psalmista: non est pax ossibus meis; et ostendit quae sunt sua peccata, quia multa, gravia et reiterata: hic agit de pacis sublatione; et circa hoc duo facit. Primo ponit inquietudinem contra pacem; secundo ponit remedium consolationis et spei, ibi, domine, ante te. Inquietudinem animi sui ostendit dupliciter. Primo quantum ad dejectionem, et quantum ad irascibilem; secundo quantum ad dejectionem cordis, quod pertinet ad commotionem concupiscibilis, ibi, tota die. Circa primum duo facit. Primo proponit causam dejectionis; secundo ipsam dejectionem. Causa dejectionis est, quia miser factus sum, idest miseriam meam ego cognosco. Miseria opponitur felicitati; et ideo in contrariis consistit. Felicitas humana consistit in rebus mundi. Psal. 143: beatum dixerunt populum cui haec sunt. Felicitas vera consistit in haesione ad Deum; et ideo sequitur: immo beatus populus cujus est dominus Deus ejus. Miser ergo est ex hoc quod a Deo avertitur per peccatum. Prov. 14: miseros facit populos peccatum. Iste ergo sciens se separatum a Deo per peccatum, reputat se miserum; et ex hoc dicitur animus ejus dejectus: unde dicit: incurvatus sum. Haec incurvatio potest referri ad depressionem animi, propter gravedinem peccati, quia peccata faciunt sicut grave onus, quod hominem incurvat, et facit terram respicere: ita peccata faciunt inferiora respicere, et non permittunt per affectum tendere ad superiora. Paral. 36: incurvatus sum multo vinculo ferri. Vel potest referri ad humilitatem; quasi dicat: incurvatus sum propter humilitatem, quia cum recognoscit homo peccatum suum, non sapit alta. Luc. 18, de publicano, qui nolebat oculos suos ad caelum levare. Et haec incurvatio non debet esse momentanea, sed in tota vita: unde dicit, usque in finem, scilicet vitae, quamdiu durat corruptio corporis. Rom. 7: infelix ego, quis me liberabit de corpore mortis hujus? Consequenter agit de tristitia cordis; et facit tria. Primo proponit tristitiam; secundo tristitiae causam; tertio magnitudinem tristitiae. Dicit ergo: non solum humiliatus sum contra superbiam, sed etiam sum contristatus, contra delectationem peccati; et haec est tristitia bona. 2 Cor. 7: quae enim secundum Deum tristitia est, bona est. Et tangit duo circa tristitiam. Primo, quod oportet esse continuam: unde dicit, tota die. Rom. 9: dolor continuus cordi meo. Psal. 6: lavabo per singulas noctes lectum meum. Jer. 9: et plorabo die ac nocte interfectos populi mei. Augustinus: semper doleat, et de dolore gaudeat. Secundo, quia est quaedam tristitia absorbens, quae in desperationem inducit. 2 Corinth. 2: ne forte abundantiore tristitia absorbeatur qui ejusmodi est. Quaedam est aggravans; et haec est accidia, quae sic dejicit, ut non permittat agere bonum. Sed tristitia poenitentis non est sic, sed est cum spe, et exercitio bonorum operum: unde dicit, ingrediebar; idest, in vita et bonis operibus proficiebam. Processus boni est ingressus, quia bona spiritualia ad quae tendit bonus sunt interiora. Phil. 3: quae retro sunt obliviscens (idest bona temporalia, ad quae tendunt peccatores, quae sunt exteriora) ad ea quae priora sunt extendens me ipsum. Prov. 4: ducam te per semitas aequitatis, quas cum ingressus fueris non arctabuntur gressus tui. Quoniam lumbi mei impleti sunt illusionibus. Hic ponitur causa tristitia. Secundum Glos. exponitur, quod per lumbos intelligitur anima. Et dicit, lumbi, quia ibi est delectatio.
37:8
Et non est sanitas in carne mea; ut ostendat se infirmum intus et extra. Sed melius exponitur aliter, quod affligitur per peccatum cum recognoscit miseriam suam. Miseria autem maxime recognoscitur in corruptione sensualitatis. Rom. 7: video aliam legem in membris meis repugnantem legi mentis meae. Et subdit: infelix ego homo, quis me liberabit de corpore mortis hujus? Quasi dicat: ideo cognosco me miserum, et sum contristatus, quia lumbi mei impleti sunt illusionibus. Ad litteram, carnalis delectatio implet me illusionibus, quia Diabolus utitur sensualitate nostra sicut instrumento, et ubi nos debiles conspicit, ibi impugnat nos. Prov. 14: stultis illudit peccatum. Istae autem illusiones variarum rerum ex duplici causa proveniunt. Quandoque ex corruptione, quia caro semper quaerit convenientia sibi, quantum est de se; et nisi spiritus retineat, oportet quod delectetur in eis; et impossibile est quod spiritus semper sit vigil; et ideo oportet quod illudatur. Quandoque proveniunt tales illusiones ex spiritu proprio, quando scilicet aliquis saepe inserit in se tales cogitationes carnales: et hoc est veniale peccatum primo; demum si consentiat, fit mortale; et hoc recognoscit, non quasi ex carne, sed ex se: unde ait: non est sanitas in carne mea. Rom. 7: scio quod non habitat in me, hoc est in carne mea, bonum.
37:9
Afflictus. Hic ponit magnitudinem tristitiae. Et primo ponit talem magnitudinem. Secundo ponit signum, ibi, rugiebam. Duo posuit in tristitia. Primum, quod est contristatus. Secundum, quod est incurvatus. Per primum designat tristitiam, per secundum vero dejectionem: et haec duo habet repetere hic. Quantum ad hoc quod est incurvatus, dicit, humiliatus. Quantum ad hoc quod est contristatus dicit, afflictus: et de utroque nimis: et hoc propter magnitudinem mali quod incurrerat, quia peccatum est maximum malum. Et ideo affligitur multis doloribus. Item, propter amissionem magni boni: Jer. 2: vide et scito quam malum est dereliquisse dominum et cetera. Item secundum Origenem propter immutationem status de statu gratiae et virtutis in statum peccati. Boetius: magnum infelicitatis genus est, fuisse felicem: Job 29: quis mihi det, ut sim juxta menses pristinos, secundum dies quibus Deus custodiebat me? Signum magnae tristitiae est rugitus: ideo dicit, rugiebam a gemitu cordis mei. Rugitus dicitur esse vox bestiarum, scilicet leonis et ursi, propter vehementiam doloris vel famis. Unde rugitus est vehementia fletus: Job 3: quasi inundantis aquae sic rugitus meus: unde, rugiebam, scilicet amarissime flebam. Sed contingit aliquando quod aliquis flet extra, non tamen ex animi commotione. Sed non sic ego fleo, immo a gemitu cordis mei procedit hic rugitus: Thren. 1: multi gemitus mei, et cor meum moerens: Isa. 59: rugiemus quasi ursi omnes.
37:10
Domine ante te omne desiderium meum. Hic ponitur remedium consolationis. Et primo ostendit quod in Deo solo est consolationis suae remedium. Secundo ostendit, quod hoc est sibi necessarium, quia nihil in se habet de quo consoletur, ibi, cor meum: Oseae 13: perditio tua ex te Israel, tantummodo ex me auxilium tuum. Est autem duplex tristitia. Quaedam tristitia est inducens desperationem; et haec tollit desiderium et gemitum, quia utrumque istorum fit in occulto: ideo desiderium et gemitus interior notum est Deo; unde dicit, domine ante te omne desiderium meum. Ante te approbatum est quod desidero, et ideo spero mihi dari per te: Prov. 70: desiderium suum justis dabitur: Ps. 9: desiderium pauperum exaudivit dominus. Alio modo sic, ante te, idest tibi cognitum est, qui scrutaris corda: 1 Reg. 16: Deus intuetur cor: Prov. 15: perditio et Infernus coram domino; quanto magis corda filiorum hominum? Alio modo sic, ante te etc. idest ad hoc est desiderium meum ut sim ante te: Ps. 41: sitivit anima mea et cetera. Et gemitus meus a te non est absconditus, idest tu approbas eum, vel tu cognoscis eum: Exod. 3: videns vidi afflictionem populi mei et cetera.
37:11
Cor meum conturbatum est. Hic ostendit necessitatem consolationis suae esse a Deo, quia nihil est in eo de quo possit consolari. Tria sunt in homine, scilicet, intellectus, voluntas, et potentia executiva: intellectus dirigit, voluntas imperat, potentia exequitur: et haec tria deficiunt in me. Quia, cor, idest affectus, conturbatum est, idest commotum est tristitia et commotione: Ps. 59: commovisti terram et conturbasti eam et cetera. Vel conturbatum est prae solicitudine mundi. Item virtus executiva dereliquit me, quam habui ante peccatum. Vel loquitur ex persona humani generis. Virtus quam accepi in primo parente, ut non haberem corruptionem interiorem aut exteriorem, dereliquit me, propter peccatum: Isa. 50: non est in me virtus. Et lumen oculorum meorum, idest ratio et mens mea, non est mecum, idest privantur lumine rationis, per quod vitant malum et faciunt bonum. Vel, lumen oculorum meorum, idest Deus, non est mecum propter peccatum, quia peccata vestra absconderunt faciem ejus a vobis. Isa. 59.
37:12
Amici mei et proximi mei. Supra Psalmista diligenter exposuit miseriam suam, quam a superiori et ab inferiori patitur; hic autem miseriam quam patitur ab aequali. Circa hoc duo facit. Primo ostendit quid patiatur ab hominibus. Secundo, qua de causa, ibi, inimici autem mei. Circa primum tria facit. Primo praemittit mala quae patitur ab hominibus. Secundo ostendit patientiam suam in illis, ibi, ego autem. Tertio ostendit patientiae causam, ibi, quoniam in te domine. Ostendit ergo se afflictum ab omni genere hominum: et pulchre, quia ostendit primo, se pati afflictionem ab amicis. Secundo ab inimicis, ibi, et vim faciebant. Amici affligunt dupliciter: persequendo et derelinquendo: quia ex hoc ipso quod non juvant, affligunt. Et qui juxta me. Item amicorum est duplex genus. Quidam sunt soli amici et extranei. Quidam amici et cognati; et ab utrisque dicit se affligi. Quantum ad primum dicit, amici mei. Et potest intelligi, vel ex persona Christi, qui in hoc Psalmo quandoque loquitur pro se, quandoque pro membris; vel ex persona poenitentis. Si legatur ex persona Christi, manifestum est quod Judaei qui sunt proximi, fuerunt adversarii ei: unde dicit, adversum me appropinquaverunt et steterunt. Vel ex persona poenitentis: et tunc Origenes, aliquis in saeculo est inter peccatores, et quamdiu est in peccatis ostendunt ei amicitiam; sed quando deserit mundum et peccatum, tunc peccatores adversantur ei: unde dicit, amici mei, idest qui prius erant amici. Eccl. 6: est amicus qui convertitur ad inimicitiam. Et proximi, idest in carne conjuncti: Mich. 7: inimici hominis domestici ejus: Jerem. 20: audivi contumelias multorum, et terrorem in circuitu. Adversum me appropinquaverunt et steterunt. Contingit quod amicus quandoque adversatur in dicto vel facto alicui; sed tamen tantam habet reverentiam ad amicitiam, quod non adversatur ei in facie. Et ideo dicit quod non solum de longe steterunt, sed appropinquaverunt, idest in faciem inimici contradixerunt. Quandoque etiam amicus facto commovetur contra eum, tamen non perseverant. Sed de istis dicit quod steterunt, idest fuerunt mihi adversarii: Ps. 2: astiterunt reges terrae et cetera. Et qui juxta me erant, de longe steterunt. Hic ostendit quomodo est derelictus. Si exponitur de Christo, vere fuit derelictus: Matth. 26: relicto eo omnes fugerunt. Item poenitens derelinquitur, postquam est conversus ad Deum: unde, et qui juxta me erant, idest amici familiaritate vel carne, de longe steterunt: Job 6: ecce non est auxilium mihi in me, necessarii quoque mei recesserunt a me: Ps. 87: elongasti a me amicum et proximum et cetera. Et vim faciebant, qui quaerebant animam meam. Et non solum est sic ab amicis afflictus, sed etiam ab inimicis. Est autem duplex genus inimicorum. Quidam sunt inimici capitales, et occidunt. Alii sunt qui non sunt capitales, quia non quaerunt occidere: et de utrisque loquitur hic. De primis dicit, vim faciebant qui quaerebant animam meam, idest quaerebant me occidere. Ad litteram dicitur de Christo quem Judaei quaerebant occidere: unde, vim faciebant, idest violentiam inferebant: Prov. 22: ne inferas violentiam pauperi, quia pauper est. Hieronymus, ut vim facerent. Vel, quaerebant, scilicet Daemones, seu amici, qui volebant me inducere in malum postquam conversus sum ad Deum, et vim faciebant mihi.
37:13
De secundo dicit, et qui inquirebant mala mihi, locuti sunt vanitates, idest mendacium contra me dixerunt. Ita accidit de Judaeis contra Christum; qui mendacium loquentes dicebant, Luc. 23: hunc invenimus subvertentem gentem nostram, et prohibentem tributa dari Caesari. Item, dolos tota die meditabantur, ut caperent eum in sermone, Matth. 22. Item hoc accidit cuilibet poenitenti: quia aliquis poenitens, ut Origenes dicit, confitetur peccatum suum, et si necesse fuerit, agit publicam poenitentiam: et deridetur ab aliis qui perseverant in peccato: Job 12: deridetur justi simplicitas, et dicunt multa vana et falsa contra eum: Psal. 11: vana locuti sunt unusquisque. Et etiam insidiantur, si inveniant aliquid unde confundant eum: Prov. 24: ne insidieris, et ne quaeras impietatem in domo justi.
37:14
Ego autem tamquam surdus. Hic ostendit patientiam a se exhibitam. Et primo ponit patientiam; secundo patientiae effectum, ibi, et factus sum sicut homo. Homines quando affliguntur, nisi patienter portent, primo commoventur in animo, deinde deordinantur in verbis. Sed remedium quod non commoveatur in animo est, quod sit sicut surdus non audiens verba iniqua. Et ideo dicit, ego autem tamquam surdus non audiens, idest audire me fingebam: Eccl. 1: usque ad tempus sustinebit patiens. Item ibidem 28: sepi aures tuas spinis, et noli audire linguam nequam. Et remedium quod non deordinetur in verbo est, quod sit sicut mutus: Ps. 38: obmutui et humiliatus sum et cetera. Unde dicit, et sicut mutus non aperiens os suum. Et hoc maxime fecit Christus, ut dicitur Matth. 27: et non respondit ei verbum, ita ut miraretur praeses vehementer: Isa. 53: tamquam ovis ad occisionem ducetur et cetera. Sic etiam facere debent viri justi: Ps. 38: posui ori meo custodiam, dum consisteret peccator adversum me.
37:15
Et factus sum sicut homo non audiens. Hic ponitur effectus patientiae; sed hoc est contra opinionem malorum, qui hoc imputant ignaviae, non virtuti. Et dicit, factus sum, scilicet opinione, sicut homo non audiens, et non virtuosus. Unde de Christo dicitur mihi non loqueris, Joan. 19. Et non habens in ore suo redargutiones, idest ac si non sit sapiens ad respondendum. Unde de Christo dicitur Luc. 23, quod illusit ei et despexit eum Herodes.
37:16
Quoniam in te domine speravi. Hic ponitur causa patientiae, quae est triplex. Ex parte Dei, ex parte inimicorum, et ex parte sui. Et ex parte Dei causa patientiae est, quod tota causa relinquitur Deo. Mihi vindictam, et ego retribuam, Hebr. 10. Et ideo dicit, ego autem in te speravi domine; quasi dicat, in te est causa mea: Hier. 17: spes mea tu. Et quid speras de Deo? Dixi, tu exaudies me domine, Deus meus. Origenes: quandoque homo orat Deum, et non exauditur, quia ipse non audit eum praecipientem: Prov. 28: qui declinat aures ne audiat legem, oratio ejus fiet execrabilis; sed qui obedit Deo et legi, tunc exauditur: Jac. ult.: multum valet deprecatio justi assidua. Deus autem maxime praecepit patientiam: Matth. 5: si quis te percusserit in una maxilla et cetera. Et ideo illi exaudiuntur a Deo, qui noverunt pro inimicis orare, ut Ecclesia facit; unde dicit Jer. 13: si steterint Moyses et Samuel coram me etc. quia isti in veteri testamento oraverunt pro inimicis, non est anima mea ad populum istum, idest non exaudiam eos pro populo isto; quasi dicat: ideo quia patienter sustineo, tu exaudies me.
37:17
Quia. Supra posuit Psalmista mala quae passus est ab hominibus; et ostendit etiam patientiam suam, assignavitque unam rationem patientiae ex parte Dei; hic autem assignat rationem patientiae ex parte inimicorum. Contingit aliquando ex Dei misericordia, quod qui patitur tribulationem aliquam, sustinet mala quae ab aliis inferuntur, ut pacem cum inimicis habeat: Prov. 16: cum placuerint domino viae ejus, inimicos ejus convertet ad pacem: Job 5: bestiae terrae pacificae erunt tibi. Et hoc etiam naturale est: quia nullus est ita saevus sive crudelis, quod quando videt aliquem humiliatum, affligat eum ulterius. Canis etiam non mordet hominem jacentem. Quando ergo aliquis resistit inimico, concitat inimicum ad nocendum sibi, et Deus non juvat: Psal. 7: si reddidi retribuentibus mihi mala et cetera. Et ideo assignat hic rationem patientiae, quae est ne veniat in manibus eorum: et circa hoc duo facit. Primo commemorat de hostibus gaudium corporis. Secundo insultationem eorum. Dicit ergo, dixi, ne quando supergaudeant mihi inimici mei: si nollet me defendere Deus, non intueretur me, et sic superarent me hostes et gauderent. Quantum ad secundum dicit, et dum commoventur pedes mei. Hieronymus habet, deficio: littera nostra habet, super me magna locuti sunt. Et dum labuntur pedes mei et cetera. Loquentur. Si intelligatur de praeterito, sic est sensus, dixi ne quando et cetera. Potest hoc referri ad experimentum; quasi dicat: expertus sum, quod gauderent. Sed si laberentur pedes mei et cetera. Quidam corruunt; quidam labuntur, sed non corruunt; quidam sunt infirmi. Mali quandoque contra aliquem religiosum insultant, et maxime loquuntur super ipsum. 1 Reg. 2: nolite multiplicare loqui sublimia gloriantes. Ps. 11: disperdat dominus universa labia dolosa. Tertia est ratio ex parte sui, scilicet ex parte patientis. Primo proponit promptitudinem animi. Secundo causam.
37:18
Dicit ergo, quoniam ego in flagella paratus sum. Nullus est impatiens nisi de eo quod invitus sustinet. Quando igitur est paratus ad sustinendum, non est impatiens. Consideranda sunt duo genera hominum. Quidam sunt qui hic non flagellantur, sed reservantur aeterno igni. Ps. 72: in labore hominum non sunt etc. scilicet hic non corripiuntur. Alii sunt qui flagellantur in hoc mundo, quia Deus corripit eos ut filios: Heb. 12: flagellat omnem filium quem recipit. Gregorius: signum aeternae reprobationis est, quando Deus nullum flagellum dat homini in mundo. Sic et Ambrosius noluit hospitari in domo illius, qui semper fuerat in prosperitate. Et ideo dicit, quoniam ego in flagella paratus sum. Primo ponit dolorem. Secundo doloris causam. Est autem consuetudo, quod quando aliquis patitur gravem dolorem, sustinet alium dolorem, ut liberetur ab alio graviori: sicut quando homo sustinet extractionem dentis, ut liberetur a dolore dentium. Et ideo dicit, sum paratus ad flagella, quia habeo alium dolorem quem volo curare. Et ideo dicit, dolor meus, scilicet de peccatis, in conspectu meo semper: Rom. 9: dolor continuus cordi meo: Thre. 1: o vos omnes qui transitis per viam et cetera. Et hic dolor est major omni dolore: non quidem sensu, sed secundum rei veritatem. Augustinus dicit quod omnes afflictiones animae causantur ex amore: homo delectatur in eo quod amat, et timet contrarium ejus quod amat, et dolet similiter. Ergo quanto major est amor, tanto est major dolor de contrario. Sed minima caritas est maximus amor. Ergo dolor de peccato est maximus; sed non magis sentitur, quia appetitus sensitivus non movetur nisi ex apprehensione sensibilium, nisi per redundantiam rationis. Et inde est quod homo plus sentit dolorem de aliquibus aliis rebus quam de peccato: tamen secundum rationem plus vellet sustinere eum quam dolorem de peccato. Causa hujus doloris magni est peccatum; et ideo dicit.
37:19
Quoniam iniquitatem. Quasi dicat: ideo doleo, quia peccatum meum considero, et intantum ut aliis manifestem. Unde, ego annuntiabo, idest aliis manifestabo, in quo maximum remedium sentio, quod maxime fit in confessione, quae laetificat confitentem: Prov. 28: qui abscondit scelera sua et cetera. Jac. ult.: confitemini alterutrum et cetera. Secundo ponitur peccati satisfactio contra illos, qui sic confitentur ut non satisfaciant: Isa. 38: recogitabo tibi omnes annos meos et cetera. Job 23: considerans eum timore solicitor. Et ponuntur hic tres partes poenitentiae. Dolor refertur ad contritionem. Iniquitatem meam etc. ad confessionem. Cogitabo, idest satisfaciam, pro peccato meo, ad satisfactionem.
37:20
Inimici autem mei vivunt et cetera. Hic ponitur ratio misericordiae, scilicet prosperitas inimicorum; et ponit causam quantum ad tria. Primo quantum ad cordis stabilitatem, ibi, vivunt. Secundo quantum ad potestatis magnitudinem, ibi, et confortati sunt. Tertio quantum ad multitudinem, ibi, et multiplicati sunt. Dicit ergo, inimici mei vivunt. Et continuat. Sic Origenes: poenitens aliquando si dimitteretur in pace, cogitaret de peccato in poenitentia; sed tot tribulationes contra eum insurgunt, quod videtur sibi quod debeat se defendere: tamen iste dicit quod licet vivant et prosperentur inimici mei, non tamen dimitto dolorem de peccatis: non enim debet homo resilire a poenitentia. Christus multos habuit inimicos, et habet: Psal. 119: odio habuerunt me gratis. Et Deus habet inimicos: Joan. 15: odio habuerunt me et patrem meum. Et alii justi multos habent inimicos qui non vivunt sine flagello. Et confortati sunt, idest habent magnam potestatem, idest sunt nimis potentes, et multiplicati sunt qui oderunt me inique, idest injuste, quia persequuntur me propter justitiam quam sequebar.
37:21
Qui retribuunt mala pro bonis. Est autem quadruplex retributio. Una est, quae retribuit bonum pro bono; alia quae retribuit malum pro malo: et istae sunt communes bonis et malis, quia etiam bonus malum poenae pro malo culpae tribuit: alia est, quae retribuit bona pro malis: et haec est proprie bonorum: quarta est, quae retribuit malum pro bono, et haec est inimicorum. Jer. 18: numquid redditur pro bono malum? Detrahebant mihi: Rom. 1: detractores Deo odibiles. Triplex est detractio: quarum una est mala, quando detrahit homo homini de peccato, etiam si peccata sint occulta, quia non sunt occulta publicanda per modum detractionis. Alia est pejor quando detrahit de falso. Pessima, quando detrahit non homini, sed virtuti: videlicet si dicas castitatem malam esse. Et sic est in proposito, quia sequebar bonitatem, detrahebant mihi: Isa. 5: vae qui dicunt malum bonum et bonum malum: Dan. 6: non invenerunt occasionem Danieli nisi in lege. Glossa: felix conscientia, cui non potest imponi nisi quod servat legem Dei sui.
37:22
Ne derelinquas me domine. Hic ponitur oratio: et petit removeri quod timet, et petit sibi praestari quod amat, ibi, intende in adjutorium meum.
37:23
Hic petit non amoveri, scilicet praesentiam Dei; unde dicit, ne derelinquas me, domine Deus meus, scilicet in tribulatione: Psalm. 90: cum ipso sum in tribulatione: Deuter. 31: dominus Deus tuus est, non dimittet te. Et si ad modicum videaris me derelinquere, tamen omnino, ne discesseris a me, quia timeo quod per me non possim subsistere: Isaiae 54: misericordia mea non recedet a te. Intende in adjutorium meum, idest adjuva me ut proficiam. Et nota quod istum versiculum dicit Ecclesia in principio omnium horarum, quia versiculus iste valet contra omnes tentationes. Unde cum incipimus orare, Diabolus tentat nos: propter quod petit auxilium: ideo dicit, intende, quia tu es Deus dator et conservator salutis meae: Psalm. 143: qui das salutem regibus et cetera.
37:3
HEXAPLA - Ps. 36:25-37:20 (Syrian numbering) - Syro-Hexaplar version with variants, in many verses, of Aquila and Symmachus, of the Sexta (Ps. 36:25), of the Septuagint (Ps. 37:3) and of a Syriac version (Ps. 37:8) - Milan, Biblioteca Ambrosiana, Syro-Hexaplar Bible, ms. C 313 inf. (8th cent.) fol. 14.
37:8
HEXAPLA - Ps. 36:25-37:20 (Syrian numbering) - Syro-Hexaplar version with variants, in many verses, of Aquila and Symmachus, of the Sexta (Ps. 36:25), of the Septuagint (Ps. 37:3) and of a Syriac version (Ps. 37:8) - Milan, Biblioteca Ambrosiana, Syro-Hexaplar Bible, ms. C 313 inf. (8th cent.) fol. 14.
37:31
… Ps. 1, 2; 19, 7; 37, 31; 40, 8; 94, 12; 119, 1, 18 etc.). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.