Dixi custodiam. A just man’s peace and patience in his sufferings; considering the vanity of the world, and the providence of God.
A iust man in remediles persecution resolueth to suffer al with peace and silence: 5. praying God to take him from this world, confessing the vanitie therof. 8. and relying on Gods prouidence (11. who punisheth man for his sinnes) prayeth for release.
1Unto the end, for Idithun himself, a canticle of David.A Idithun, cantico di David.Vnto the end, to Idithun him selfe, a canticle of Dauid.In finem, ipsi Idithun. Canticum David. 2I said: I will take heed to my ways: that I sin not with my tongue. I have set a guard to my mouth, when the sinner stood against me.Io dissi: Starò attento sopra di me per non peccare colla mia lingua. Posi un freno alla mia bocca, allorché veniva in campo contro di me il peccatore.I HAVE said: I wil keepe my waies: that I offend not in my tongue. I haue set a gard to my mouth, when the sinner stood against me.Dixi: Custodiam vias meas: / ut non delinquam in lingua mea. / Posui ori meo custodiam, / cum consisteret peccator adversum me. 3I was dumb, and was humbled, and kept silence from good things: and my sorrow was renewed.Ammutolii, e mi umiliai, e di cose anche buone io non parlai; e il dolor mio rincrudì.I was dumme and humbled, and kept silence from good thinges: and my sorrow was renewed.Obmutui, et humiliatus sum, et silui a bonis; / et dolor meus renovatus est. 4My heart grew hot within me: and in my meditation a fire shall flame out.Si acceso dentro di me il cuor mio, e un fuoco divampò nelle mie considerazioni.My hart waxed hote within me: and in my meditation a fyre shal burne.Concaluit cor meum intra me; / et in meditatione mea exardescet ignis. 5I spoke with my tongue: O Lord, make me know my end. And what is the number of my days: that I may know what is wanting to me.Dissi colla mia lingua: Signore, fammi conoscere il mio fine. E qual sia il numero de' giorni miei, affinchè io sappia quel, che mi avanza.I haue spoken in my tongue: Lord make mine end knowne to me. And the number of my daies what it is: that I may know what is lacking to me.Locutus sum in lingua mea: / Notum fac mihi, Domine, finem meum, / et numerum dierum meorum quis est, / ut sciam quid desit mihi. 6Behold thou hast made my days measurable, and my substance is as nothing before thee. And indeed all things are vanity: every man living.Certo, che a corta misura tu hai ridotto i miei giorni, e la mia sussistenza è come un nulla dinanzi a te. Certamente mera vanità egli è ogni uomo vivente.Behold thou hast put my daies measurable, and my substance is as nothing before thee. Doubtles al things are vanitie, euerie man liuing.Ecce mensurabiles posuisti dies meos, / et substantia mea tamquam nihilum ante te. / Verumtamen universa vanitas, omnis homo vivens. 7Surely man passeth as an image: yea, and he is disquieted in vain. He storeth up: and he knoweth not for whom he shall gather these things.Certamente l'uomo passa come ombra: e di più si conturba senza fondamento. Tesoreggia, e non sa per chi egli metta da parte.Surely man passeth as an image; yea and he is trubled in vayne. He gathereth treasure; and knoweth not to whom he shal gather them.Verumtamen in imagine pertransit homo; / sed et frustra conturbatur: / thesaurizat, et ignorat cui congregabit ea.
8And now what is my hope? is it not the Lord? and my substance is with thee.E adesso la mia espettazione qual è, se non tu, o Signore, in cui è la mia sussistenza.And now what is my expectation? is not our Lord? and my substance is with thee.Et nunc quæ est exspectatio mea: nonne Dominus ? / et substantia mea apud te est. 9Deliver thou me from all my iniquities: thou hast made me a reproach to the fool.Liberami da tutte le mie iniquità: tu mi hai renduto oggetto di scherno allo stolto.From al mine iniquities deliuer me: a reproch to the foolish thou hast geuen me.Ab omnibus iniquitatibus meis erue me: / opprobrium insipienti dedisti me. 10I was dumb, and I opened not my mouth, because thou hast done it.Ammutolii, e non apersi la mia bocca, perché opera tua ell'è questa:I was dumme, and opened not my mouth, because thou didst it:Obmutui, et non aperui os meum, / quoniam tu fecisti; 11Remove thy scourges from me. The strength of thy hand hath made me faint in rebukes:Rimuovi da me i tuoi flagelli.Remoue thy scourges from me.amove a me plagas tuas. 12Thou hast corrected man for iniquity. And thou hast made his soul to waste away like a spider: surely in vain is any man disquieted.Sotto la tua mano forte io venni meno quando mi correggesti: tu per ragion dell'iniquità gastigasti l'uomo. E l'anima di lui facesti, che a guisa di ragno si consumasse: certamente indarno l'uom si conturba.By the strength of thy hand I haue faynted in reprehensions: for iniquitie thou hast chastised man. And thou hast made his soule pyne away as a spider: but vaynly is euerie man trubled.A fortitudine manus tuæ ego defeci in increpationibus: / propter iniquitatem corripuisti hominem. / Et tabescere fecisti sicut araneam animam ejus: / verumtamen vane conturbatur omnis homo. 13Hear my prayer, O Lord, and my supplication: give ear to my tears. Be not silent: for I am a stranger with thee, and a sojourner as all my fathers were.Esaudisci la mia orazione, o Signore, e le mie suppliche: da udienza alle mie lagrime. Non istarti in silenzio, perocché forestiero, e pellegrino son io davanti te, come tutti i padri miei.Heare my prayer ô Lord, and my petition; with thyne eares receiue my teares. Keepe not silence: because I am a stranger with thee, and a pilgrime, as my fathers.Exaudi orationem meam, Domine, et deprecationem meam; / auribus percipe lacrimas meas. / Ne sileas, quoniam advena ego sum apud te, / et peregrinus sicut omnes patres mei. 14O forgive me, that I may be refreshed, before I go hence, and be no more.Fa pausa con me, affinchè io abbia, refrigerio avanti ch'io me ne vada da un luogo, dove più non sarò.Forgeue me, that I may be refreshed before I depart: and shal be no more.Remitte mihi, ut refrigerer / priusquam abeam et amplius non ero.
38:1
Calmet
Idithun was one of the four chief masters of music, called Ethan, 1 Paralipomenon 6:44., and Idithun, 1 Paralipomenon 16:41. Some think that he was the author of this psalm; but it was rather given to him by David to sing. (Calmet)
Berthier
The title shews that the psalms were designed for the public service of the Church, and not for David alone. (Berthier)
Calmet
This refers to the Christian Church, though some explain it of the Jews in captivity, (Worthington) with R. Salomon, while others think that it was composed during some of David's persecutions. It is connected with the preceding, and with the two next psalms. (Calmet)
38:2
Tongue. The matter is very delicate and important, James 3:2., Proverbs 18:21., Isaias 32:17., and Ecclesiasticus 22:33., and 28:28.
Haydock
Me, and was treating me with injustice and calumny. (Haydock)
Haydock
Chilo, the sage, said: "I know how to bear ill treatment," (Laert. 1.) and this is a proof of "the greatest wisdom and virtue." (Haydock)
Calmet
Outos kratistos. (Menander) (Calmet)
Worthington
Weak men seek revenge; but the wise resolve to govern their tongues, and do not stand up in their own just defence, though they be, therefore, more persecuted. (Worthington)
38:3
Haydock
Renewed. I was conscious of no offence against my enemies, (Haydock) but I reflected that I had forfeited my virtue, (Eusebius) and therefore gave vent to my grief. (Haydock)
St. Augustine
Being afraid of saying any thing amiss, I refrained from saying what was good. But I perceived that this was wrong. (St. Augustine)
Calmet
I deprived myself of all pleasure. (Calmet)
Berthier
The seven first verses detail the arguments used by philosophers to comfort man, which all prove of little service. We must have recourse to God, ver. 8. (Berthier)
38:4
Worthington
Out. This alludes to his sorrow for his sins, (Origen) or to the fire of charity, which is enkindled by meditation on the last end, etc., (ver. 5.) or rather it means, that while he repressed his tongue, he could not but feel an inward zeal and indignation, (Calmet) in consequence of grief suppressed. (Worthington)
Menochius
See Jeremias 20:9. (Menochius)
38:5
Worthington
End, as I desire to die, like Elias, 3 Kings xix. (Worthington)
Haydock
The just have frequently expressed such sentiments, to move God to pity, (Job 7:1., and Psalm 101:4.) though they wished to live, that they might praise God on earth, (Calmet) if it were his will. (Haydock)
38:6
Haydock
Measurable. Hebrew, "of a hand's breadth." (Haydock)
Drusius
Symmachus, "a spithame, or twelve fingers' breadth," perhaps in allusion to the Greek proverb, a "spithame of life;" which denotes one very short. (Drusius)
Grotius
The Greek copies vary: some read, (Calmet) with the Vatican palaias, "ancient;" and others of the palestra with the Alexandrian palaistas, or "contentious." I am obliged always to wrestle with my adversaries. (Grotius)
Haydock
My days are short, and spent in conflicts. (Haydock)
Haydock
St. Chrysostom, St. Ambrose, etc., mention both. The former word is adopted by the Arabic, Ethiopic, etc.; but the Hebrew has tephachoth, "of a palm," or four fingers' breadth; (Calmet) and St. Jerome breves, "short." (Haydock)
Substance. St. Jerome, "life." Hebrew, "age."
Haydock
Living. Hebrew, "standing," how well soever he may seem to be established. Protestants, "at his best estate, is altogether vanity. Selah." (Haydock)
The wisest of men confirms this at large, Ecclesiastes 1:1. (Calmet) (James 4:14.)
Menochius
"What is this long while which has an end?" (Cicero, pro. Marcel.) (Menochius)
38:7
Calmet
Image, "of God." (St. Gregory, etc.) Hebrew, "in a shadow or darkness," where the fall of a leaf affrights him. Life is so short and miserable, why should we strive to heap up riches? (Calmet)
Haydock
For whom. Hebrew, "who shall gather," etc. (Haydock)
Calmet
The term is used respecting harvest rather than money. (Calmet)
Haydock
Hebrew has disquieted in the plural, and the rest of the words in the singular; but St. Jerome agrees with us, conturbatur....et ignorat cui dimittat ea. (Haydock)
Berthier
The prophet still utters complaints. One step farther is necessary to ensure peace. (Berthier)
Worthington
He acknowledges that his life is but a shadow, and that we ought not to grieve for temporal losses. (Worthington)
38:8
Haydock
Substance. Septuagint hypostasis. Hebrew, "hope." (Haydock)
Calmet
I can depend only on thee. (Calmet)
38:9
Berthier
Thou hast. Hebrew lo, "do not;" ne, or nonne; or "hast thou not made?" etc., as the following verse intimates. (Berthier)
Worthington
Thou hast suffered me to be reproached by the foolish, who prosper in this world. (Worthington)
Calmet
The fool may denote the devil, (St. Jerome; Origen) and all the lovers of iniquity. (Flaminius) (Calmet)
38:10
Calmet
It. St. Augustine reads "me," conformably to some copies of the Septuagint, Arabic, etc. (Calmet)
Haydock
He is at a loss to explain the reason of the prophet, and suggests that this perhaps ought to be referred to the following sentence, "Because thou hast made me, remove," etc. (Haydock)
Amama
Such is the inconvenience of having incorrect copies. (Amama)
Calmet
The Alexandrian and Vatican Septuagint both have me, (Haydock) which his omitted in Complut. (Calmet)
Worthington
David knew that he was scourged by divine Providence. (Worthington)
38:11
Berthier
In (thy) rebukes, belongs to the next verse in Hebrew and Septuagint, referring to man in general, unless the prophet mean himself. (Berthier)
38:12
Spider. St. Jerome, "moth." Symmachus, "thou dissolvest like corruption his desirable thing;" (Haydock) which means the soul, (Berthier) or "beauty." (Protestants) Remorse of conscience and God's judgments make a man pine away.
Calmet
Disquieted is obelized in the Septuagint. (St. Jerome, ad Sun.) (Calmet)
Berthier
It is not found in the Alexandrian and Comp. edition (Haydock) and seems to be taken from ver. 7. It does not alter the sense. (Berthier)
St. Jerome
"Man is vanity always." (St. Jerome)
Worthington
As a spider which has consumed its moisture, so he decays. (Worthington)
38:13
Calmet
Were. 1 Paralipomenon 29:15. I can expect aid from no other but thee. (Calmet)
Worthington
Heaven is our home. (Worthington)
Plato in Axiocho
"Life is a travelling from home." (Plato in Axiocho.)
38:14
Worthington
More. In a state to do good. (Worthington)
Calmet
Grant me relief, Ecclesiastes 9:10., and Job 7:8. (Calmet)
38:1
Some expound this Psalme of the Iewes in captiuitie in Babylon, but this title, and the matter conteyned shew, that it rather peteineth to the new Testament.
to be songue by Idithun and his scholars & successors, or rather by Christianes.
38:2
weake men in affliction not able to deliuer them selues, seeke reuenge, by murmuring and other euil speaches, but the perfect resolue to rule their tongues:
38:3
euen to forbeare sometimes from their owne iust defence:
though therby they indure more persecution.
38:4
sorow suppressed maketh the hart to burne with zele, and indignation.
38:5
If it may please thee let me know how long I shal liue, desiring to dye; as Elias desired. 3. Reg. 19.
38:6
my life and al that I haue is as nothing compared to thy eternitie.
38:7
as a shadow or image appearing in a glasse, which is quickly forgotte.
therfore there is no cause man should be trubled in mind for temporal miseries.
38:9
Thou hast suffered me to be reproched by the foolish that prosper in this world.
38:10
I know my tribulation is by thy prouidence.
38:12
my life decayeth as a spider hauing spent al her moysture.
38:13
Almen are strangers in this life, heauen being our home.
38:14
that I may recouer spiritual streingth in this life:
after which I shal not be in state to do frceworkes of satisfaction nor merite.
38:1
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.2
6. Therefore the saints of the Lord loved to keep silence, because they knew that a man’s voice is often the utterance of sin, and a man’s speech is the beginning of human error. Lastly, the Saint of the Lord said: “I said, I will take heed to my ways, that I offend not in my tongue.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.1
1. The prophet David taught us that we should go about in our heart as though in a large house; that we should hold converse with it as with some trusty companion. He spoke to himself, and conversed with himself, as these words show: “I said, I will take heed to my ways.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
… How shall I break forth into speech of things whereof I am afraid, when David prays that a watch may be set over his mouth in the matter of things whereof he has knowledge?
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.3
… Not so however is it with the grace of the Spirit, but, on the contrary, by means of small sentences, it implants divine wisdom in all who give heed, and one sentence often times affords to those who receive it a sufficient source of provision for the whole journey of life.
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.31
… I wish you could understand what self-repression I am exerting in not suiting my words to the boiling heat of my breast; 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:
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”
St Jerome † AD 420 The Letters of St. Jerome 108.18
… moreover affliction in this world is a ground for expecting a reward hereafter.’ When the enemy was more than usually forward and ventured to reproach her to her face, she used to chant the words of the psalter: “While the wicked was before me, I was dumb with silence; I held my peace even from good:”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 32
… It is He who causes us to act, to whom the human suppliant says, “Set a watch, O Lord, before my mouth.” That is to say: Make or enable me, O Lord, to set a watch before my mouth,—a benefit which he had already obtained from God who thus described its influence: “I set a watch upon my mouth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.3
3. “I said, I will take heed to my ways, that I sin not with my tongue” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.1
… But we pray that a door of enclosure be placed upon their mouths, as we desire that no one perish or be defiled by their lips, and that they think or publish with their mouth no hurtful word. Whence also the Lord speaks by the prophet, “I said I will take heed to my ways, that I sin not with my tongue.”
38:2
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
27. ‘The Lord therefore, as God, stayed the mouths of the demons: and it is fitting that we, taught by the saints, should do like them and imitate their courage. 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
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.5
… But it is the duty of a just man to hide his feelings and say nothing, to preserve the fruit of a good conscience, to trust himself rather to the judgment of good men than to the insolence of a calumniator, and to be satisfied with the stability of his own character. For that is: “To keep silence even from good words;”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.6
21. What need is there to be troubled when we hear abuse? Why do we not imitate him who says: “I was dumb and humbled myself, and kept silence even from good words”?
St Jerome † AD 420 The Books of Samuel and Kings 1
… I, knowing my lowliness, will always remember what we are told.
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;” and “My sorrow was renewed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.4
4. “I became deaf, and was humbled, I held my peace from good” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.41
… “I said I will take heed to my ways that I offend not with my tongue. I set a guard to my mouth when the sinner stood before me. I was dumb and was humbled and kept silence from good things.”
38:3
… and all the while, full of anxiety, I was wavering between hope and despair, and was torturing myself with the misfortunes of other people. But when the bright light of all the world was put out, or, rather, when the Roman Empire was decapitated, and, to speak more correctly, the whole world perished in one city,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.7
… it is high, I cannot attain unto it.” For I understand by myself how wonderful and incomprehensible is Thy knowledge, by which Thou madest me, when I cannot even comprehend myself whom Thou hast made! And yet, “while I was musing, the fire burned,”
St Augustine of Hippo † AD 430 Of the Work of Monks 36
… Then are ye not inflamed with godly jealousy? Does not your heart wax hot within you, and in your meditation a fire kindle,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.5
5. “And while I was musing, the fire burned” (
38:4
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.4
… For let us say what it is to offer up oneself perfectly to the Lord. If, for instance, I open my mouth on some subjects, and close it upon others; thus, if I open it for the explanation of the Scriptures, for the praise of God, according to my power, in a true faith and with all due honour, and if I close it, putting a door and a watch upon it
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.19
… As for man his days are as grass, as a flower of the field, so he flourisheth. Well hath inspired David discoursed of our frailty, and again in these words, “Let me know the short ness of my days;” and he defines the days of man as “of a span long.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.48
… As a man he grew hot at the pain of his wrongs, but like a good soldier he conquered, he endured like a brave wrestler. The end and aim of his patience was the expectation of the fulfilment of the promises, and therefore he said: “Lord, make me to know mine end and the measure of my days, what it is: that I may know what is wanting to me.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.32
… For Solomon had heard his father’s saying: “Lord, make me to know mine end, and the number of my days, that I may know what is lacking unto me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 50
… Wherefore now He uttered two predictions, that after a little while He should depart, and that they should not come to Him; a thing which belonged not to human intelligence, the foretelling His own death. Hear for instance, David saying, “Lord, make me to know mine end and the number of my days, what it is, that I may know what time I have.” (
St Jerome † AD 420 The Letters of St. Jerome 144.8
… As it is, though the subject is so deep and dark that my fear of becoming a rash teacher is almost greater than my eagerness to learn the truth, I still wish to know it if I can do so. It may be that the knowledge for which the psalmist prays: “Lord, make me to know mine end,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.5
… but yet there remains a point, which has to be left behind. For we are not to remain here, where there are trials, offences, where we have to bear with persons who listen to us and cavil at us. “Make me to know mine end;” the end, from which I am still removed, not the course which is already before me.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.15
… prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, “Behold, Thou hast made my days as it were a span long,”
38:5
Origen † AD 254 Origen Against Celsus 7.50
… “Verily every man at his best estate is altogether vanity?”
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… As saith also great David, with a true insight into human weakness, “Mine age is as nothing unto Thee
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.33
33. But no one would hasten to the end, except he were fleeing from the discomfort of this life. And so David also explained why he hastened to the end, when he said: “Behold Thou hast made my days old, and my being is as nothing before Thee, surely all things are vanity, even every man that liveth.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
64. Dost thou ask me how He is a Son, if He have not a Father existing before Him? I ask of thee, in turn, when, or how, thinkest thou that the Son was begotten. For me the knowledge of the mystery of His generation is more than I can attain to,
St John Chrysostom † AD 407 Homilies on First Thessalonians 7
… And would it were heaven, and not the Lord of heaven! Dost thou not know the earth from which thou wast brought forth, in which thou wast nourished, which thou in habitest, on which thou walkest, without which thou canst not even breathe; and art thou curious about things so far removed? Truly “man is vanity.” (
St Jerome † AD 420 Against the Pelagians 2
xxxix. 5 . He hath made our days as handbreadths.
St Augustine of Hippo † AD 430 The Confessions 11.22
… Give, since I have undertaken to know, and trouble is before me until Thou dost open it. Through Christ, I beseech Thee, in His name, Holy of Holies, let no man interrupt me. For I believed, and therefore do I speak. This is my hope; for this do I live, that I may contemplate the delights of the Lord. Behold, Thou hast made my days old,
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… whether because after this life, in which we are absent from the Lord, and where the corruptible body presseth down the soul, we shall see “face to face,” as the apostle says—(for it is said in the Psalms, of this life, “Verily every man living is altogether vanity;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.50
… his days pass away like a shadow;” or again, “behold, Thou hast made my days old, and my existence as nothing before Thee; nay, every man living is altogether vanity;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.9
9. “Behold, thou hast made my days old” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.3
… …I may rather call my days the days of my misery, the days of my mortality, the days according to Adam, full of toil and sweat, the days according to the ancient corruption. “For I lying, stuck fast in the deep mire,” in another Psalm also have cried out, “Behold, Thou hast made my days old;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 128.7
… Rejoicest thou in those born to exclude thee? Boys when born speak somewhat like this to their parents: “Now then, begin to think of removing hence, let us too play our parts on the stage.” For the whole life of temptation in the human race is a stage play; for it is said, “Every man living is altogether vanity.”
38:6
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 52.2
2. Considering therefore how it is written in the Book of Ecclesiastes, ‘I said, I will be wise, but it was far from me; That which is far off, and exceeding deep, who shall find it out ?’ and what is said in the Psalms, ‘The knowledge of Thee is too wonderful for me; it is high, I cannot attain unto it
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
If, then, the lower creation which comes under our organs of sense transcends human knowledge, how can He, Who by His mere will made the worlds, be within the range of our apprehension? Surely this is vanity, and lying madness, as saith the Prophet
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.13
… When men endeavour with all eagerness to collect so frail and fleeting a thing, they do not hear what the prophet saith: “Woe unto them who trust in their power, and boast themselves in the multitude of their riches.” Tell me why is this woe pronounced?—“He heapeth up treasure,” saith he, “and knoweth not for whom he will gather it,”
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… so whoever gives way to grief is in fact counting the King’s property his own. For, if we are not our own, how can they be ours? I say, we: for in two ways we are His, both on account of our creation, and also on account of the faith. Wherefore David saith, “My substance is with Thee:” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, “Surely man walketh in a shadow, yea, he disquieth himself in vain;” (
St John Chrysostom † AD 407 Homilies on Ephesians 12
… ii. 4–8 .) And again, “Vanity of vanities, all things are vanity.” ( Eccles. xii. 8 .) Hear also what the Prophet saith, “He heapeth up riches, and knoweth not who shall gather them.” (
St Jerome † AD 420 The Letters of St. Jerome 22.17
… “By night have I sought Him whom my soul loveth.” “Mortify, therefore,” says the apostle, “your members which are upon the earth.” Because he himself did so, he could afterwards say with confidence: “I live, yet not I, but Christ, liveth in me.” He who mortifies his members, and feels that he is walking in a vain show,
St Jerome † AD 420 The Letters of St. Jerome 51.6
… Yet the Holy Spirit in the thirty-ninth psalm, while lamenting that all men walk in a vain show, and that they are subject to sins, speaks thus: “For all that every man walk eth in the image.”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.14
19. Yet, in the midst of these evils of weakness and delusion, great as they are, it could not lose its natural memory, understanding and love of itself. And therefore what I quoted above can be rightly said, “Although man walketh in an image, surely he is disquieted in vain: he heapeth up treasures, and knoweth not who shall gather them.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.12
… But when can I enumerate all the particulars relating to the nature of our spirit and our soul of which we are ignorant? Whereas we ought rather to utter that exclamation before God, which the Psalmist uttered: “The knowledge of Thee is too wonderful for me; it is very difficult, I cannot attain to it.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.2
… “We were made after the image of God,” but we disfigured it by sinful transgression. Therefore does the Psalm remind us how we were made, and to what a state we have come. For it says, “Though a man walk in the image of God.” See, what he was made. Whither hath he come? Hearken to what follows, “Yet will he be disquieted in vain.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.10
… For by sin was it bruised, and worn away. How is it bruised? how worn away? When it is rubbed against the earth? And what is, “When it is rubbed against the earth”? When it is worn by earthly lusts. For “though man walketh in this image, yet is he disquieted in vain.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.5
… Be this your cry, when haply thou art distressed under the enemy, say ye, in your inmost heart say, in sound faith say, “Wretched man that I am!” Wretched that I am! “Therefore wretched,” because “I.” “Wretched man that I am,” both because “I,” and because “man.” For “he is disquieted in vain.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.11
… the excuse of injustice. “I am keeping them” (you say) “for my children.” So then you are keeping them for your children, are you? Did not Idithun then know this? Assuredly he did; but he reckoned it one of the things of the “old days,” that have waxed old, and therefore he despised it: because he was hastening on to the new “days.”…
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.9
… there at least ye perceive and see that these things pass away; for so he hath said in another Psalm, “Though man walketh in an image, yet he is disquieted in vain: he heapeth up treasures, and knoweth not for whom he shall gather them.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 28
… Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, “Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.”
St Basil the Great † AD 379 De Spiritu Sancto 6
… The faith of the sound is that God fills all things; but they who divide their up and down between the Father and the Son do not remember even the word of the Prophet: “If I climb up into heaven thou art there; if I go down to hell thou art there also.”
St Basil the Great † AD 379 De Spiritu Sancto 23
… But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah, and with Ezekiel at the Chebar. For the Spirit of the Lord filleth the world, and “whither shall I go from thy spirit? or whither shall I flee from thy presence?”
St Basil the Great † AD 379 The Letters 8.10
Furthermore if he calls the Holy Ghost a creature he describes His nature as limited. How then can the two following passages stand? “The Spirit of the Lord filleth the world;” and “Whither shall I go from thy Spirit?”
St Basil the Great † AD 379 The Letters 161
… You, too, may say as the blessed David said, “Whither shall I go from thy Spirit? or whither shall I flee from thy presence.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.16
… Fearful His feet, which overtake evildoing. Fearful also His filling of the universe, so that it is impossible anywhere to escape the action of God, not even by flying up to heaven, or entering Hades, or by escaping to the far East, or concealing ourselves in the depths and ends of the sea.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.16
… nothing can be added to Him, and that alone which is Divine hath He in His nature; filling all things, yet nowhere Himself confounded with aught; penetrating all things, yet Himself nowhere to be penetrated; present in all His fulness at one and the same moment, in heaven, in earth, in the deepest depth of the sea,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
112. And, indeed, what hinders you from understanding, by that substance, His divine substance, seeing that God is everywhere, so that it hath been said to Him: “If I go up into heaven, Thou art there; if I go down into hell, Thou art present.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.17
… Let us then desist from this unseasonable endeavour, and let us each say to God, “Whither shall I go from Thy Spirit, and whither shall I flee from Thy presence?”
St John Chrysostom † AD 407 Homilies on Philippians 11
… For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, “Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence”? (
St Augustine of Hippo † AD 430 On the Holy Trinity 14.4
… Further, too, pitying the defaced condition of its dignity, divine Scripture tells us, that “although man walks in an image, yet he disquieteth himself in vain; he heapeth up riches, and cannot tell who shall gather them.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 5.2
… What shall we do then? “Whosoever saith to his brother, Thou fool, shall be in danger of hell fire: But the tongue can no man tame.” Shall all men go into hell fire? God forbid! “Lord, Thou art our refuge from generation to generation:” Thy wrath is just: Thou sendest no man into hell unjustly. “Whither shall I go from Thy Spirit?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.13
… even He, the Lord, is my Expectation! You see Idithun, brethren, you see in what way he waiteth for Him! Let no man therefore call himself perfect here; he deceives and imposes upon himself; he is beguiling himself, he cannot have perfection here, and what avails it that he should lose humility?…
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.108
… Nor is this possible for any one else, either by concealing himself in the bosom of the earth, or in the depths of the sea, or by soaring on wings, if there be any means of doing so, and rising into the air, or by abiding in the lowest depths of hell,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.11
… For as it is said, “If I ascend up into heaven, Thou art there; if I make my bed in hell, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 19.3
… and doth not He care for thee now that thou art, who “calleth those things which be not as though they were”? Do not then promise thyself this. Whether thou wilt or no, He seeth thee, and there is no place whither thou canst hide thyself from His eyes. “For if thou goest up into heaven, He is there; if thou goest down into hell, He is there also.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.14
14. “Deliver me from all my transgressions” (
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St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Thus he says himself in his Epistle to the Corinthians, “A man ought not to cover his head, forasmuch as he is the image and glory of God.” ( 1 Cor. xi. 7 .) But the Prophet says, “Man walketh in an image.” (
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.23
… Is it that these terms must be understood literally when spoken of the creature, and only metaphorically and figuratively when predicated of the Creator? Then you will have to give us wings of literal bodily substance, since it is not the Creator, but only a human creature, who said, “If I should take my wings like a dove.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.16
16. “I became dumb; and I opened not my mouth” (
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St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 36
… therein, to whom the prayer is offered, “And grant us Thy salvation;” and Himself lead us in the self-same way, to whom again it is said, “Guide me, O Lord, in Thy way, and in Thy truth will I walk;” Himself, too, conduct us to those promises whither His way leads, to whom it is said, “Even there shall Thy hand lead me and Thy right hand shall hold me;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.16
… “He that planted the ear, doth He not hear? He that formed the eye, doth He not see?” God hath given thee a mouth to speak with; and dost thou say, “I was dumb, and opened not my mouth, because Thou madest me”? Or does the clause, “Because Thou madest me,” belong to the verse that follows? “Remove Thy stroke away from me” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And so I read that passage of those who continually flee in darkness at noonday; for this is really night, and yet is thought to be bright light by those who have been ruined by luxury. For what saith David? “Night was around me and I knew it not, for I thought that my luxury was enlightenment.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… and what the gain? Deathless punishment, and the having no consolation; and the being not only while alive, but when gone, accused by all? What? when we see the images of the many laid up in their houses, shall we not weep the more? Of a truth well said the Prophet, “Verily, every man living disquieteth himself in vain” (
St Augustine of Hippo † AD 430 The Confessions 2.1
… Thou sweetness happy and assured!—and re-collecting myself out of that my dissipation, in which I was torn to pieces, while, turned away from Thee the One, I lost myself among many vanities. For I even longed in my youth formerly to be satisfied with worldly things, and I dared to grow wild again with various and shadowy loves; my form consumed away,
St Augustine of Hippo † AD 430 The Confessions 13.12
… Yea, and our earth, before it received the “form of doctrine,” was invisible and formless, and we were covered with the darkness of ignorance. For Thou correctest man for iniquity,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.17
17. “Thou with rebukes hast chastened man for iniquity; Thou hast made my life to consume away like a spider” (
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Tertullian † AD 220 On Exhortation to Chastity 12
… The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world?
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 2.4
… “Hast Thou not poured me out as milk, and curdled me as cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.15
… let the superfluous scales of the iron drop off, and what is pure remain; let the rust of the iron be rubbed off, and the true metal remain. May God sometime shew you that night, the darkness which shines like the day, concerning which it is said, The darkness shall not be hidden from thee, and the night shall shine as the day
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.17
… Thou hast the like in the case also of Elisseus. For when he had freely healed the leprosy of Naaman, Gehazi received the reward, the reward of another’s achievement; and he took the money from Naaman, and bestowed it in a dark place. But the darkness is not hidden from the Saints
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
See how David became one to be marvelled at, because he looked to his ancestors that were noted for virtue. “For I am a stranger,” saith he, “and a sojourner, as all my fathers were.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 24
[4.] The saints were “strangers and sojourners.” How and in what way? And where does Abraham confess himself “a stranger and a sojourner”? Probably indeed he even himself confessed it: but David both confessed “I am a stranger” and what? “As all my fathers were.” (
St Jerome † AD 420 The Letters of St. Jerome 71.2
… he seeks what he knows not, not to lose Him whom he has found. He does not deem it possible to keep both his country and his Lord; even at that early day he is already fulfilling the prophet David’s words: “I am a stranger with thee and a sojourner, as all my fathers were.”
St Jerome † AD 420 The Letters of St. Jerome 108.1
… “I am a stranger with thee and a sojourner as all my fathers were,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.20
… “Do I not weep much the more?” For, “He that increaseth knowledge, increaseth sorrow.” The more I long for what is not here, do I not so much the more groan for it until it comes? do I not so much the more weep until it comes?…
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.5
… Thou art a sojourner in that place where thou art to hear the voice of the Lord thy God, “Remove.” For from that Home everlasting in the Heavens no one will bid thee to remove. Here therefore a sojourner thou art. Whence also is said in another Psalm, “A sojourner I am with Thee and a stranger, as all my fathers were.”
Pseudo-Clement The Recognitions of Clement 9.7
… and that the soul, enlightened by the heavenly Spirit, may cast away the fear of the first birth: provided, however, it so live for the time to come, that it do not at all seek after any of the pleasures of this world, but be, as it were, a pilgrim and a stranger,
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Origen † AD 254 Origen's Commentary on Matthew 13.27
… And with reference to the view that they have angels from birth, one might quote, “He who separated me from my mother’s womb,” and, “From the womb of my mother thou hast been my protector,” and, “He has assisted me from my mother’s womb,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.22
22. “Grant me some remission, that I may be refreshed before I go hence” (
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St Basil the Great † AD 379 The Hexæmeron 9.6
… Thus my speech, after eagerly investigating what is external to myself, is slow and hesitating in exploring my own nature. Yet the beholding of heaven and earth does not make us know God better than the attentive study of our being does; I am, says the Prophet, fearfully and wonderfully made;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
110. And therefore, the Psalmist saith: “My bones are not hidden, which Thou didst make in secret, and my substance in the underworld.”
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Psalmista confessus est se passum afflictionem suam pro peccato suo; hic autem promittit cautelam in posterum. Titulus talis est, in finem canticus David pro Idithum. Et hoc non est novum, licet sit novus titulus: quia ut habetur in historia 1 Paral. 15, quando David arcam foederis quae fuerat capta a Philistaeis reduxit, quatuor millia cantorum instituit, qui Psalmos canerent; quos posuit intus, quos Asaph, Itamar, et Idithum vocavit, et hic ponitur in titulo. Et sicut Origenes dicit, haec consuetudo erat etiam apud Graecos, quod si aliquando aliqui poetae erant qui carmina recitabant in populo, si non erant ab ipsis recitantibus facta, sed ab aliis, victoria non dabatur recitatori, sed poetae. Sic etiam fit de Psalmis; nam omnes Psalmos fecit David, et quosdam ipse cantavit coram arca, ut habetur 2 Reg. 6: quosdam dabat aliis cantandos: et ideo illi quibus dabantur, erant quasi cantores, et eis intitulantur: tum propter dignitatem, quia fuerunt prophetae, tum propter mysterium. Unde hoc competit mysterio Idithum, quod interpretatur intus vir sciens, vel transiliens; et signat transilientem vanitatem mundi, de qua multum in hoc Psalmo agitur. Dividitur ergo Psalmus iste in partes duas. In prima ponit cautelam quam habet ad evadendum pericula. In secunda ostendit necessitatem cautelae, ibi, ecce mensurabiles. Circa primum duo facit. Primo praemittit cautelam. Secundo ostendit periculum ex ea incidens, ibi, obmutui. Circa primum duo facit. Primo praemittit cautelam. Secundo ponit rationem cautelae, ibi, posui ori meo. In cautela consideranda sunt tria: scilicet cavendi propositum; unde ait, dixi, idest cum deliberatione in corde meo statui et proposui: Eccl. 2: dixi in corde meo, vadam et affluam deliciis. Secundo considerandum est quid proponat: quia, custodiam vias meas, idest processus meos. Et debet homo custodire vias Dei ut imitetur: Job 23: vestigia ejus sequutus est pes meus. Viam ejus custodivi, et non declinavi ex ea. Item debet custodire vias suas ne erret: Deut. 4: custodite vias vestras et studia vestra. Tertio considerandus est fructus qui ex hoc sequitur: ut non delinquam in lingua mea. Homo debet diligenter se custodire ab omnibus peccatis, et praecipue a peccato linguae, quia faciliter in eis prolabitur: lingua enim est mobilis, et de facili prorumpit in malum. Vel alia ratio est, quia lingua est immediatum organum ad interiorem conceptum cordis explicandum. Unde quam cito verbum est in corde, est in lingua; et ideo oportet diligenter custodiri. Consequenter ponitur ratio hujus custodiae, posui ori meo custodiam, cum consisteret peccator adversum me; quasi dicat: haec est ratio quare sic custodio vias meas, quia semper adversarius est contra me. Alibi dictum est, quod homo ponat custodiam cordi: Prov. 4: omni custodia serva cor tuum; hic dicit quod ponat custodiam ori, quod non claudatur totaliter, sed debet custodiri, idest servari a malis verbis quantum ad tempus, et quantum ad ea quae dicit: Eccl. 8: omni negotio tempus est, et opportunitas. Et quare posui ori meo custodiam? Cum consisteret peccator adversum me. Hoc exponitur tripliciter. Unus sensus est: adversum me, ad insidiandum; et tunc magis necessaria est cautela: Eccl. 5: si est tibi intellectus, responde proximo: sin autem, sit manus tua super os tuum: Matth. 22: ut caperent eum in sermone. Secundus sensus est: adversum me, ad injuriandum vel impugnandum: quia etiam tunc cum impugnat, debes tibi cavere, quia ibi est virtus: 1 Petri 2: cum malediceretur, non maledicebat. Tertius sensus est. Adversum me, idest in conspectu meo, ut instruatur: et tunc necessaria est cautela ne omnia omnibus proferat. Quaedam enim sunt proferenda justis, quae non sunt dicenda peccatoribus: 1 Cor. 3: non potui loqui vobis quasi spiritualibus, sed quasi carnalibus: Matthaei 7: nolite sanctum dare canibus; quasi dicat: posui custodiam ne secreta doctrinae propalarem peccatoribus. Obmutui. Hic ponit periculum cautelae in quod posset incidere; propter quod dicit: videns peccatores impugnantes contra me, proposui omnino tacere; unde dicit, obmutui, idest penitus tacui. Sed quandoque contingit quod propter cautelam aliquis indiscrete tacet aliquando: et aliquando aliquis tacet exterius, et turbatur interius. Eccl. 33: praecordia fatui quasi rota praecurrens. Sed iste non turbatur interius; ideo dicit, humiliatus sum, scilicet intus, sed periculum est: quia dum volui tacere a malis, silui etiam a bonis: vel a bonis verbis, quae non dixi: vel a bonis hominibus, quibus nolui loqui. Eph. 4: omnis sermo malus de ore vestro non procedat, sed si quis bonus ad aedificationem fidei et cetera.
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Unde sequitur: et dolor meus renovatus est; quasi dicat: prius dolui de indiscreta locutione, modo doleo de indiscreta taciturnitate; quasi dicat: innovavit me dolor. Sed adhibetur remedium internae charitatis; et ideo dicit: concaluit cor meum intra me, idest concitatus est calor charitatis in corde meo. Prov. 6: numquid potest homo abscondere ignem in sinu suo, ut vestimenta ejus non ardeant? Sic impossibile est quod homo abscondat verba Dei, cum inflammatur cor charitate. Psal. 118: ignitum eloquium tuum et cetera.
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Causa autem hujus concitationis est meditatio de divinis; unde dicit: et in meditatione mea exardescet ignis. Nihil amatur nisi bonum et pulchrum. Unde in exterioribus amoribus visio corporalis est causa amoris. Et ideo si vis accedere ad spiritualia, oportet quod accendatur cor tuum amore Dei. Effectus concitationis est, quia qui proposuit tacere, movetur ad loquendum; unde dicit, locutus sum. Act. 2: repleti sunt omnes spiritu sancto, et coeperunt loqui. Gregorius: spiritus quos replet, ardentes pariter et loquentes facit. Job 4: conceptum sermonem quis retinere potest? Simile dicitur Hier. 20: factus est sermo domini et cetera. Et dixi, non loquar ultra etc. et sequitur, et factus est in corde meo quasi ignis. Vel exponitur secundum Glossam, obsurdui, idest factus sum surdus. Deus non dat gratiam homini nisi utatur illa; et ideo quando quis per negligentiam gratia sibi data non utitur, Deus aufert ei, ut patet de talento. Luc. 19: auferte ab eo mnam, et date ei qui decem mnas habet. Et ideo dicit, obsurdui et humiliatus sum, idest dejectus; et tunc non sonat in virtutem, sed delictum: et ideo dicit, concaluit cor meum prae solicitudine. Origenes exponit aliter: dixi, custodiam vias meas. Punctus. Ut non delinquam in lingua mea, posui ori meo custodiam. Et post, dum consisteret peccator adversum me, obmutui. Est autem triplex genus hominum. Quidam in tribulationibus positi maledicunt persequentibus se; quidam benedicunt; quidam sunt medii, qui saltem perveniunt ad hoc quod tacent. Ita evasit gradum primum, quia posuit ori suo custodiam, et non maledicebat. Sed quia obmutuit, et non benedicebat, evasit secundum gradum, quia sentiebat dolorem, et aestuabat intra prae indignatione et cetera.
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Hic convertit se ad Deum, et exardescit. Locutus sum in lingua mea: notum fac mihi, domine, finem meum et numerum dierum meorum. Ponitur hic duplex petitio. Prima, ibi, notum fac mihi domine finem meum. Finis accipitur hic Christus. Rom. 10: finis legis Christus. Et dicit, domine notifica mihi Christum. Alia petitio est, ibi, notum fac mihi numerum dierum meorum, idest volo considerare qualis sit vita praesens, ut possim eam comparare ad finem illum: quia isti dies sunt mali, pauci et imperfecti; illi autem sunt perfectissimi: et tunc scitur quod, non sunt condignae passionis hujus temporis ad futuram gloriam, quae revelabitur in nobis, ut dicitur Rom. 8. Et sic, sciam quid desit mihi, idest quomodo sum imperfectus ad illam vitam. Origenes dicit, quod finis sumitur hic pro perfectione. Quaelibet enim ars habet finem quem intendit, qui est perfectio ejus; et sic dicit, notum fac mihi finem meum, idest quae sit summa perfectionis via, in qua vis me ambulare. Psalm. 118: omnis consummationis vidi finem. Et numerum dierum meorum: idest opera mea, quae sunt dies; quasi dicat: fac me recte judicare opera mea quantum valent. Et hoc, ut sciam quid desit mihi, scilicet a perfectione. Vel potest exponi simpliciter de fine vitae: quia, sicut dicitur Eccl. 7, in omnibus operibus tuis memorare novissima tua. Et numerum dierum meorum etc. idest quantum vivam, ut praeparem me ad poenitentiam.
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Ecce mensurabiles posuisti. Supra memoravit Psalmista cautelam exhibitam per silentium, periculum ex silentio imminens, et remedium, quo periculo subvenitur; hic autem ostendit necessitatem cautelae praedictae, quae sumitur ex miseria praesentis vitae: et circa hoc duo facit. Primo describit praesentis vitae miseriam. Secundo contra eam petit remedium, ibi, et nunc quae est. Circa primum duo facit. Primo describit miseriam hujus vitae quantum ad ipsam vitam. Secundo quantum ad vitae occupationem, ibi, verumtamen in imagine. Circa primum duo facit. Primo describit miseriam hanc quantum ad vitam. Secundo rationem assignat, ibi, verumtamen universa. Miseriam hujus vitae ostendit quantum ad ejus brevitatem, et quantum ad ejus debilitatem. Quantum ad primum dicit, domine petivi, ut annuntiares mihi numerum dierum meorum. Sed nunquid sunt numerabiles dies mei? Ita, quia, ecce mensurabiles posuisti dies meos. Homo est sic conditus, quod si nunquam peccasset, non moreretur, et ita dies ejus non mensurarentur; sed peccando moritur, et sic numerari possunt. Job 14: breves dies hominis sunt, numerus mensium ejus apud te est. Sed esto quod vita esset brevis, et posset esse ita pretiosa quod multum reputanda esset: tamen hoc nihil est: quia substantia mea et natura mea et vita mea tanquam nihilum ante te est, idest in comparatione tui; licet aliquid videatur esse in comparatione creaturarum infimarum. Isa. 40: omnes gentes quasi non sint, sic sunt coram eo. Potest autem dici sic: substantia mea, idest dum considero illud quod est ante te, idest bona aeterna, quae dabis sanctis, substantiam meam nihil reputo. Vel sic. Qui considerant res hujus mundi ante te, idest oculo divino, nihil reputant eas.
Verumtamen universa. Hic assignat rationem secundum litteram. Universa, secundum litteram nostram, vel est nominativi casus singularis numeri, vel est nominativi casus neutri generis, et pluralis numeri. Si secundo modo, sic est sensus, verumtamen universa; quasi dicat, non est enim mirum si vita hominis est nihil ante te, quia, universa, idest inferiora omnia sunt vanitas. Et ideo Hieronymus habet, omnia enim vanitas, ut sit quasi ratio praecedentium. Eccl. 1: omnia vanitas. Et dicuntur vanitas, quia vanitas opponitur soliditati et stabilitati: omnia enim quae sunt in mundo, sunt subjecta mutabilitati, et ideo sunt vana: et etiam inter ea, omnis homo vivens est subjectus mutabilitati, et sic est vanitas. Rom. 8: vanitati enim creatura, idest homo, subjecta est non volens. Vel secundum litteram. Universa, si sit singularis numeri, sic est sensus, universa vanitas, idest omnis vanitas, est omnis homo vivens, idest est in omni homine mundane vivente. Vanus dicitur homo ex hoc quod sequitur res mutabiles Jer. 2: ambulaverunt post vanitates, et vani facti sunt. Vel sic, omnis homo vivens, idest carnaliter: est omnis, idest perfecta vanitas.
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Verumtamen in imagine. Hic ostendit miseriam conditionis humanae, quantum ad occupationem: et circa hoc tria facit. Primo ostendit quod aliquid sit in homine quod vanitati debet resistere. Secundo ostendit in generali vanitatem occupationis ejus, ibi, sed frustra. Tertio ostendit hoc idem in speciali, ibi, thesaurizat. Dicit ergo, omnis homo vanitas; tamen aliquid est in homine fixum, quod semper manet in eo dum transit; et hoc est imago. Et potest hoc tripliciter exponi. Uno modo de imagine Dei, quae est inquantum homo est praeditus ratione. Gen. 1: faciamus hominem ad imaginem et similitudinem nostram. Et haec imago debet resistere vanitati; scilicet ratio, et debet eam, scilicet vanitatem, excludere. Et hoc est quod ait. Quamvis homo sit subjectus vanitati, semper tamen est praeditus ratione. Sed quia non determinatur hic cujus sit imago, ideo nota hic duplicem imaginem: unam caelestis hominis, aliam vero hominis terreni. 1 Cor. 15: sicut portavimus imaginem terreni, portemus et imaginem caelestis. Dico ergo quod omnis homo est vanitas; tamen omnis homo pertransit in aliquam imaginem, quia, vel per bona opera repraesentat in se imaginem hominis caelestis, vel per mala imaginem terreni. Vel aliter. Imago importat similitudinem. Cursus autem vitae istius dirigitur per aliquam cognitionem, quia affectus movetur secundum cognitum. Est autem duplex cognitio. Una, qua cognoscitur veritas: et haec est certa. Alia est per verisimilitudinem: et haec est quasi cognitio imaginis: quia non attingit ad ipsam veritatem, sed ad similitudinem veritatis. Si homo attingeret ad ipsam veritatem sicut est, non turbaretur, quia consideraret conditionem hujus vitae, et quid erimus post hanc vitam; et sic non occuparetur in ista vita, sed ad ea quae sunt in alia vita tenderet. Et ideo Hieronymus habet, quantum ad imaginem pertransit homo, tantum turbatur, idest quantum deficit homo a vera cognitione veritatis, tantum turbatur per occupationem hujus vitae, sive in bonis sive in malis. Luc. 10: Martha, Martha, solicita es, et turbaris erga plurima. Quando ergo facit bona opera, tunc non turbatur frustra; sed quando non occupat se in bonis, tunc frustra turbatur: Isa. 49: vane consumpsi fortitudinem meam. Et ponit exemplum de occupatione quae conturbat homines, quae est occupatio avaritiae; haec autem maxime conturbat homines. Concupiscentia autem ad horam occupat homines, similiter et ira. Sed, ut dicitur Eccl. 5, avarus non impletur pecunia; et ideo de eo ponit exemplum dicens, thesaurizat et ignorat cui congregabit ea, idest congregat thesauros superfluos in hac vita. Matth. 6: nolite thesaurizare vobis thesauros in terra, scilicet vane et frustra, quia ignoratis cui congregatis ea. Sibi non, quia Job 27: dives cum dormierit, nihil secum affert. Ergo aliis, sed nescit cui; quia aliquando non congregat pueris, quia non remanent post eum; et si remanent, non tamen scit quales sint, quia aliquando sunt contra parentes.
38:8
Et nunc quae est expectatio mea et cetera. Hic petit Dei auxilium contra miseriam. Et primo ponit fiduciam, ex qua oratio sua procedit. Secundo proponit orationem, ibi, ab omnibus iniquitatibus. Tertio petit eam exaudiri, ibi, exaudi. Quandoque homo est in miseria: et tunc aut confidit liberari per se, aut per alium. Si confidit liberari per se, non expectat alium, sed in seipsum habet subsidium. Si per alium, tunc expectat, quia sperat per alium juvari. Sic est in ista miseria, quia breves dies sunt, et non confidit in se, sed dicit cum Job 6: ecce non est auxilium mihi in me; sed expectat auxilium a Deo; unde dicit, quae est expectatio mea? Nonne dominus; quasi dicat: solus potest me liberare, quia ipse solus est super omnem veritatem, qui solus est veritas. Isa. 30: beati omnes qui expectant eum. In expectatione etiam mora est; quasi dicat: ego praestolabor. Habac. 2: si moram fecerit, expecta eum, et substantia mea apud te est. Hic ponitur ratio fiduciae, quam habet de Deo. Naturale est quod homo confidet de Deo apud quem collocat quod habet. Qui ergo totum quod habet, ponit in Deo, potest confidere de Deo. Et ideo dicit: substantia mea apud te est; quasi dicat: etsi in me nihil sim; tamen quicquid spero me esse, et quicquid habeo, est in te: Hebr. 10: cognoscentes vos habere meliorem et manentem substantiam. Matth. 6: thesaurizate vobis thesauros in caelo. 2 Tim. 1: scio cui credidi, et certus sum. Glossa exponit de Christo. Substantia mea apud te est, idest tu Christe sumes de mea carne, quia factus est ex semine David secundum carnem, Rom. 1.
38:9
Ab omnibus. Supra Psalmista posuit fiduciam habitam de Deo, cum dixit, et nunc quae est expectatio mea etc.: hic autem proponit Deo suam petitionem: et circa hoc tria facit. Primo petit a Deo remotionem culpae. Secundo petit remotionem poenae. Tertio assignat rationem conjunctionis harum petitionum. Secundo, ibi, amove. Tertio, ibi, propter iniquitatem. Circa primum duo facit. Primo petit petitionem. Secundo allegat meritum exauditionis, ibi, opprobrium. Dicit ergo, ab omnibus iniquitatibus meis et cetera. Ubi sciendum est, quod haec petitio commendabilis est propter rem petitam, quae necessaria est, scilicet liberari a peccato. Job 11: si iniquitatem quae in manu tua est, abstuleris a te, et non permanserit in tabernaculo tuo, in justitia tunc levare poteris faciem absque macula. Secundo, quia petit non meritis propriis, sed petit sibi dari a Deo. Isa. 43: ego sum qui deleo iniquitates tuas propter me. Tertio, quia petit ab omnibus liberari; quia impium est a Deo petere veniam de peccatis, a quo tota liberatio non speratur. Joan. 7: totum hominem sanum feci in sabbato: unde dicit, ab omnibus iniquitatibus meis eripe me, quasi, non peto liberari ab uno solo peccato, sed ab omnibus. Ezech. 36: mundabimini ab omnibus inquinamentis vestris. Ps. 24: dimitte omnia peccata mea. Meritum sumitur ex parte patientis. Tob. 3: omnia peccata hominum in tribulatione dimittis. Et ideo primo ostendit quod sustinet; secundo ostendit patientiam quam habuit; tertio assignat causam. Dicit ergo, opprobrium insipienti dedisti me: quod potest dupliciter intelligi. Uno modo, ut opprobrium sit poena sibi inflicta a Deo: quia sicut proprium praemium virtuosi est honor, ita poena peccati est opprobrium. Mal. 2: scandalizastis plurimos in lege. Alio modo, quod Deus causaverit eam, idest patientiam, non opprobrium; sed causam opprobrii ex hoc, quod jam incipitur contemnere terrena, quod stulti et insipientes reputant opprobrium propter patientiam quam ago. Patientiam quam habuit, ostendit cum dicit, obmutui. Signum patientiae est, quod homo, cum verba opprobrii inferuntur ei, non reddit malum pro malo, sicut Christus, 1 Pet. 2, cum malediceretur non maledicebat.
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Et ideo dicit, obmutui et non aperui os meum. Et potest ad duo referri. Uno modo, ut cum dicit, non aperui, designet continuationem patientiae: quia licet aliquis ad horam videatur patiens et taceat, postea impatiens factus loquitur valde. Isa. 53: tamquam ovis ad occisionem ducetur, et tamquam agnus coram tondente se obmutescet, et non aperiet os suum. Ps. 37: ego autem tamquam surdus non audiebam, et sicut mutus non aperiens os suum: quasi dicat: habui patientiam. Vel, obmutui, ab opprobriis contra proximum, et non aperui os meum, contra Deum. Causa est, quoniam tu fecisti. Et potest referri ad hoc quod dicitur, opprobrium. Causa quod sustineat patienter injurias, est quando cogitat quod divino judicio fit sibi hoc. Hoc fecit David cum dixit 2 Reg. 16: dimitte eum ut maledicat. Prov. 3: disciplinam domini, fili mi non dimittas, ne deficias cum ab eo corripieris. Vel potest referri ad hoc quod dicit, obmutui quoniam tu fecisti, scilicet patientiam. Secunda petitio sua est de amotione poenae. Et primo ponit petitionem; secundo rationem petitionis.
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Dicit, amove a me plagas tuas, idest flagella tua: et potest dupliciter exponi. Vel de corporalibus flagellis: et haec sunt exteriora, sicut flagella ceteraeque adversitates, quibus homo ponitur pro peccatis suis a Deo. Jerem. 30: plaga inimici percussi te. Ergo haec flagella amove a me. Item sunt plagae spirituales, idest interiores, sicut remorsus conscientiae. Ps. 49: arguam te, et statuam contra faciem tuam. Et has petit removeri. Secundum autem Origenem, causa hujus petitionis est a fortitudine. Flagellatio exterior multum utilis est inquantum patienter sustinetur; sed quando non fertur patienter, sed deficit et desperat se, sunt nocivae. 2 Cor. 2: consolemini eum ne abundantiori tristitia absorbeatur. Et ideo timens hoc, petit removeri plagas, quia defecit a fortitudine, idest a violentia percussionis. Isa. 8: in forti manu erudivit me. 1 Reg. 5: fiebat manus domini gravissima. Deficit homo tripliciter in flagellis. Unus modus est communis bonis et malis; qui est corporalis. Psal. 89: et in ira tua defecimus. Alius est impatientiae; et hic est malorum. Job 4: nunc venit super te plaga et defecisti. Alius modus est bonorum, quo quis deficit a se, et tendit in Deum. Ps. 118: defecit in salutare tuum anima mea. Et quolibet istorum modorum potest intelligi quod dicitur hic; quasi dicat: ideo peto quod amoveas a me flagella tua, quia sum correptus quoad tertium modum defectionis: quia, ego defeci a fortitudine manus tuae in increpationibus. Vel quia despero, quoad secundum modum. Vel quia non possum sustinere, quoad primum modum. Nec est vis si dicatur, secundum aliam litteram, in increpationibus ego defeci et cetera. Propter iniquitatem corripuisti hominem. Haec est ratio quare proponit duplicem petitionem: quia primo removetur causa, et postea removetur effectus. Culpa est causa plagarum: et ideo dicit, quod homo flagellatur propter peccata. Unde dicit, tu corripuisti, idest flagellasti hominem, propter iniquitatem, idest propter peccata sua. Et ideo primo petit removeri peccata, quia poenae futurae sunt ad damnationem, sed poenae hujus vitae ad purgationem, quantum est de se, et sunt ad correptionem. Psal. 31: multa flagella peccatoris. Et tabescere fecisti sicut araneam animam ejus. Hic ponitur modus sive terminus correctionis, tabescere, idest desiccare. Potest ergo exponi corporaliter, quando refertur ad tribulationem corporalem; quia humiditas et pinguedo corporalis desiccatur, et sic vita tabescit. Job 33: tabescet caro ejus. Item ibidem: consumpta est caro ejus a suppliciis. Alio modo, ut referatur ad animam. In homine spiritualiter est duplex pinguedo. Una mala per delectationes corporales.
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Deut. 32: impinguatus est, dereliquit Deum factorem suum: et ab hac pinguedine desiccare bonum est; et hoc est quod dicit, tabescere fecisti, idest desiccasti, animam meam sicut araneam, ab amore carnalium rerum: quia aranea est animal calidum, et non est pingue, quia facit subtilissima fila; ita anima separata a carnalibus delectationibus, inhaeret per affectum rebus invisibilibus, et facit operationes et affectiones invisibiles. 2 Cor. 4: non contemplantibus nobis quae videntur et cetera. Vel, tabescere, idest desiccare a pinguedine devotionis, sicut dicit Psal. 62: sicut adipe et pinguedine repleatur anima mea: et haec est mala desiccatio. Hoc fit, quia anima efficitur indevota, et inhaeret peccatis, et caret pinguedine devotionis sicut aranea. Item tela araneae est fragilis, ita cogitationes peccatorum sunt vanae. Isa. 59: telas araneae, idest inutilia et vana, texerunt, idest fecerunt. Item aranea tantum emittit de filis illis, quod moritur; ita homines moriuntur spiritualiter propter peccata quae faciunt. Jac. 1: peccatum cum consummatum fuerit, generat mortem. Et legitur sic. Animam ejus existentem, sicut araneam, fecisti tabescere, idest desiccare bona siccitate. Verumtamen vane conturbatur omnis homo. Hic est defectus correptionis; quia licet faciat sic tabescere, tamen multi manent in malitia sua, vel redeunt ad malum. Et quod aliqui non conturbantur vane, hoc non est inquantum sunt homines, sed inquantum sunt elevati a Deo a rebus terrenis ad considerationem caelestium.
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Exaudi orationem meam domine, et deprecationem et cetera. Hic petit suam petitionem admitti: ubi petit ut exaudiatur. Et ponit tria, quae faciunt acceptam petitionem Deo. Primum est elevatio mentis in Deum: et haec est oratio, quae est ascensus mentis in Deum: unde dicit, exaudi orationem meam domine. Psal. 68: ego vero orationem meam ad te domine. Secundum est continuatio petendi: et hoc cum dicit, et deprecationem meam. Jac. ult.: multum valet deprecatio justi assidua. Tertium est lacrymarum multitudo: et hoc ostendit cum dicit, auribus percipe lacrymas meas. Ne sileas. Hic ponitur signum exauditionis: unde petit quod Deus non sileat. Dicitur autem aliquando Deus silere, quantum ad malos, quando eos non punit; sicut dicitur Isa. 42: tacui, semper silui, patiens fui et cetera. Ne sileas, idest ne taceas a punitione. Item aliquando silet non consolando bonos: et sic dicit, ne sileas, animae meae: sed dic animae meae: salus tua ego sum, Ps. 34. Et hoc facit Deus in vita ista, cum dicit peccatori: remittuntur tibi peccata tua. Luc. 5. Et etiam in futuro, quando dicet, venite benedicti patris mei et cetera. Matth. 25. Hieronymus habet: ad lacrymas meas non obsurdescas, et continuatur cum praecedentibus. Quoniam advena ego sum apud te. Hic assignat rationem suae petitionis; quasi dicat: hoc praecepit Deus, Exod. 22, scilicet quod exaudiantur advenae. Et quia ego sum advena; justum est quod exaudias me. Ego dimisi mundum, et ad te confugi, et sum apud te sicut advena, quia in mundo isto non habeo mansionem manentem, sed sum sicut peregrinus tendens alibi, scilicet ad patriam vitae aeternae, sicut omnes patres mei, fuerunt. Multi enim sunt advenae in mundo isto non habentes affectum ad res mundanas. Sicut omnes patres mei, scilicet sancti qui peregrini fuerunt, ut apostolus dicit 2 Cor. 5: habentes alimenta et quibus tegamur, his contenti simus. 1 Tim. 6: remitte mihi. Hic petit accelerationem exauditionis; quasi dicat: celeriter fiat quod peto. Et primo ponit effectum petitionis; secundo tempus determinat; unde dicit, remitte mihi, scilicet peccata: quia (Ps. 31), beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Et hoc ut hic, refrigerer, scilicet a peccato, sive a poena quam malignus intendit. Sap. 4: justus autem si morte praeoccupatus fuerit, in refrigerio erit. Et hoc facias, scilicet quod remittas mihi, priusquam abeam, idest antequam recedam ab hoc mundo: quia ibi non est remissio. Job 10: antequam vadam et non revertar ad terram tenebrosam et cetera.
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Et amplius non ero. Hoc potest dupliciter intelligi. Uno modo sic, remitte etc., quia postquam abiero, non ero in statu, ubi possint peccata dimitti. Job 7: non revertetur oculus meus ut videat bona, scilicet praesentia. Alio modo sic, remitte etc., quia si abeam ex hoc mundo nisi remiseris peccata, non ero in bono esse amplius. Job 18: habitent in tabernaculo ejus socii ejus, qui non sunt.
38:3
v. 3 obmutui silentio (hebr, Hier), e£ silui a bonis, Hier tacui de bono — sed. quid hoc sibi vult ? Sym supplet ἐσιωπήθην vi; ὧν ἐν ἀγαθῷ ; Baethgen provocat ad Gen. 31, 24 ad locutionem רע עד 2153, silui de omnibus ; item Wellh. Ceterum textus LXX vulg nam illud obmutui silentio est satis mirum ; hebr טוב explicari potest sine bono, procul a bono : silui procul a bono, quam acceptionem suadet paraphrasis Sym (et de tali notione τ vide Gen. 27, 39. Num. 15, 24. Prov. 20, 3. Iob 11, 15 etc.). Sed dum moerorem silentio voluit comprimere, dolor meus conturbatus est (hebr, Hier) eo magis commotus et excitatus est, renovatus est, Aq Sym ἀνεταράχθη; in animo eius ardor quidam impatientiae exortus est;
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v. 2 incaluit | cor meum in medio mei (Hier), et dum tacita cogitatione secum conditionem suam expendit, in meditatione. mea, exardescit ignis, eo maiore dolore quasi quodam incendio inflammatur. Nihilominus non in maledictiones prorumpit; bene nexum exponit Theod. : « conviciator igitur nihil. respondi, Domino autem universo-: rum supplicavi, ut notum mihi finem faceret, valde mortem desiderans ». Cavit revera, nein vehementiores querelas prorumperet (v. 2) ; at tandem linguam solvit et in voces erumpit similes illis Ehae (3 Reg. 19, 4 : tolle Domine animam meam, Gen.)
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v. 5 notum fac mihi finem meum, quisnam finis est mearum aerumnarum, quousque praesentibus malis vexabor ? (Ag.) et numerum mensuram, dierum meorum, repletos !, dies adversarios ; e£ substantia mea, hebr vita mea, famquam nihilum ante te, Sym ἣ βίωσίς μου, Hier et. vita mea quasi non umbra incedit.homo ; imago opponitur veritati et rei solidae ; cf. 72, 20; « tamquam somnium quoddam et simulacrum ambulat ; nihil solidi, nihil expressi habens, umbrae similis » (Ag.); insuper : sed et rat, colhgit thesauros, sed cu1? £hesaurizat et ignorat cui congregabit « Nune itaque cum tanta sit vitae brevitas, miseria, vanitas, ad quem confugiam, nisi ad te » ? (Gen.)
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v. 8 et nunc, bene notat Ag. haec verbula saepe habere in Scriptura vim concludendi, seu ex rerum consecutione aliquid. inferendi ; hie itaque psalmista discit et docet ex rerum humanarum: vanitate confugiendum esse relictis hisce miseris ad Dominum ; quae est exspectatio mea, hebr quid exspecto, dominator? praestolatio mea ad te (dirigitur), Hier praestolatio mea tu es; LXX1, ὑπόστασίς μου, substantia mea, firmitas mea, fiducia mea, Àq ἡ χαροδοχία μου μετὰ σοῦ, Sym νῦν οὖν τί προσδοχῶ, δέσποτα ; ἡ ἀναμονή μου εἰς σέ ἐστιν. Ubi. afflictio, ibi culpa ; unde primum quod petit a Domino est
38:9
v. 9 ab omnibus iniquitatibus meis erue me ; arctus ille nexus inter calamitatem et peccatum (de quo tota fere in libro Iob disputatio agitur) hic quoque indicatur; si peccatum condonatur, pros- : > tor opprobrio et irrisioni est (cf. Iob 3, 2 seq. 8,3 etc.) ; in LXX vulg . id quod cupit avertere expertus esse dicitur : opprobrium insipienti dedisti me (cf. v. 2 dum consisteret peccator adversum me). In tali conditione calamitosa
38:10
v. 10 obmutui, non aperui os meum, cf. v. 3; non maledixit diei suo, sicut Iob 3, 1, nec Deum nimii accusavit rigoris Iobi conquerentis instar (9, 20 seq. 13, 23; 16, 18; 19, 6); sed silentio se continuit, quoniam tu fecisti, hoc itaque silentium cum pio ad Dei ordinationem respectu et cum magna eius reverentia erat coniunctum. Praeclarum patientiae et fidei exemplum psalmista '* . hoc loco exhibet, fere singularein vetere testamento, in quo tot querelae de calamitatibus audiuntur; hic vero pium hoc et obsequio devoto plenum: silüi quia tu fecisti! Et huius silentii praestantia ex vehementia doloris et afflictionis maxime elucet; vide
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v. 11 amove ἃ me plagas tuas, hebr plagam tuam; et quanta haec plaga sit, declaratur altero membro : a fortitudine manus tuae (qua scil. plagam infligis) ego defeci, ego pereo Hier a contentione manus tuae ego consumptus sum ; hebr תגרה litigatio, impugnatio, infestatio ? ab infestatione manus tuae ego deficio (consummor, pereo). Explieatur sententia generali baec 110168110 seu contentio manus Dei ; in increpationibus esse trahendum ad sequentia patet ex hebr, LXX, Hier, et ita iungunt Ag. Gen.
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v. 12 in increpationibus, poenis scil. et castigationibus inflietis propter iniquitatem corripuisti hominem, corripis virum et tabescere facis - sicut tineam desiderabile eius, vel gloriam eius, vitam eius, LXX τὴν ψυχὴν αὐτοῦ, animam. eius; vel retento perfecto corripuisti, tabescere fecisti (quod punctatio mas. ותכוס indicat) potest cerni allusio ad Gen. 3, 11-19 (cf. Duhm); ali membrum prius conditione suppleta concipiunt: si corripis, eius gloriam dissolvis sicut tineam. Unde denuo infertur ; tantum halitus omnis homo (hebr), Hier verumtamen vani- ל «Redit ad ardentem precationem (v. 9. 11)
38:13
v. 13 exaudi orationem meam, et deprecationem meam auribus percipe, ad lacrimam meam ne obsurdescas (hebr, Hier); gradibus quibusdam ad summum pervenit (Ag.), quos gradus Hier bene exprimit : audi orationem meam, elamorem meum exaudi ; et demum ipso fletu petitionem ardentissime Deo commendat ; iungi oportet : ad lacrimas meas ne sileas (Gen) ; quoniam advena sum apud te et peregrinus, inquilinus; Dominus est - — possessor terrae; 36, 29 mea est terra et vos advenae et coloni mei ut advena et colonus merito protectionem domini implorat, imo haec | Par 29, 15 peregrini enim sumus coram te et advenae, sicut. omnes patres nostri; dies nostri quasi umbra super terram. Et quid eum laenimis et ardenter efflagitet, enuntiat
38:14
v. 14 remitte mihi, hebr cessa a me, desine a me (Gen.), averte oculos a me (recentiores), scil. amove a me plagas, αὐ refrigerer, et exhilarabor, priusquam abeam ex hac vita, Hier antequam vadam et non subsistam; cf. Iob 9, 34; 14, 6 recede paululum ab eo, ut quiescat ; Sym ἀπόσχου vov ἵνα me His parece mihi, ut rideam; > da quietem et otium, ut in pietate convalescam, priusquam ex hac vita excedam » (Gen.).
38:13
… I: PG 44, 1125). St. Paul enumerates various modes of "orazione": petitions δεύσεις; praises προσθυμεί; deprecations ἐντεύξεις; thanksgivings εὐχαρισνίαι (I Tim. 2, 1). In Sacred Scripture there is ordinarily question of impetratory or petitionary "orazione" (Ps. 4, 2; 16, 1; 38, 13), which God grants (Mt. 7, 7; Lc. 11, 5-13; Io. 16, 24). St. John Damascene defines "orazione" as petitio decentium a Deo (De Fide, loc. cit.): cf. St. Thomas (Sum. …
38:60
Shiloh (Heb. Šilô or Šilôh; Gr. Sēlō, Sēlōn)
… occasion of an annual feast the Benjaminites carried off the dancing girls (Judg. 21:13-23). After the Ark fell into the hands of the Philistines and the Sanctuary was destroyed, where the priest Eli had received the boy Samuel (1 Sam. 4; Jer. 7:12; 26:16; Ps. 38:60), the city gradually lost its former importance, although it was still populated (1 Kings 11:29). It regained splendor in the time of the Seleucids down to the Byzantine era; Christians, …
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.