Deus auribus nostris. The church commemorates former favours, and present afflictions; under which she prays for succour.
The prophet describeth the first calling, and difficulte state of the Iewish nation, 6. their prosperitie at other times. 10. Againe their afflictions in captiuitie, and persecutions.
1Unto the end, for the sons of Core, to give understanding.Ai figliuoli di Core: Salmo di intelligenza.Vnto the end, for the sonnes of Core to vnderstanding.In finem. Filiis Core ad intellectum. 2We have heard, O God, with our ears: our fathers have declared to us, The work thou hast wrought in their days, and in the days of old.Noi, o Dio, colle nostre orecchie udimmo: i padri nostri a noi annunziarono, Quello, che tu facesti ne' giorni loro, e ne' giorni antichi.O GOD we haue heard with our eares: our fathers haue declared to vs. The worke, that thou hast wrought in their dayes: and in the dayes of old.Deus, auribus nostris audivimus, / patres nostri annuntiaverunt nobis, / opus quod operatus es in diebus eorum, / et in diebus antiquis. 3Thy hand destroyed the Gentiles, and thou plantedst them: thou didst afflict the people and cast them out.La mano tua estirpò le nazioni, e desti loro ferma sede; gastigasti que' popoli, e li discacciasti:Thy hand destroyed the nations, and thou didst plant them: thou didst afflict the peoples, and expel them:Manus tua gentes disperdidit, et plantasti eos; / afflixisti populos, et expulisti eos. 4For they got not the possession of the land by their own sword: neither did their own arm save them. But thy right hand and thy arm, and the light of thy countenance: because thou wast pleased with them.Imperocché non in virtù della loro spada divenner padroni della terra, né il loro valore diede ad essi salute. Ma si la tua destra, e la tua potenza, e il benigno tuo volto; perché avesti buon volere per essi.For not by their owne sword did they possesse the land, and their owne arme did not saue them: But thy right hand, and thyne arme, and the illumination of thy countenance: because thou wast pleased in them.Nec enim in gladio suo possederunt terram, / et brachium eorum non salvavit eos: / sed dextera tua et brachium tuum, / et illuminatio vultus tui, quoniam complacuisti in eis. 5Thou art thyself my king and my God, who commandest the saving of Jacob.Tu se' tu stesso il mio Re, e il mio Dio: tu che ordini la salute di Giacobbe.Thou art the same my king and my God: which commandest the saluations of Iacob.Tu es ipse rex meus et Deus meus, / qui mandas salutes Jacob. 6Through thee we will push down our enemies with the horn: and through thy name we will despise them that rise up against us.Per te avrem forza per gettare a terra i nostri nemici, e nel nome tuo non farem caso di quelli, che insorgono contro di noi.In thee we shal turne out our enemies with the horne, & in thy name we shal contemne them that ryse vp against vs.In te inimicos nostros ventilabimus cornu, / et in nomine tuo spernemus insurgentes in nobis.
7For I will not trust in my bow: neither shall my sword save me.Imperocché non nel mio arco porrò io la mia speranza, e la mia spada non sarà quella, che mi salverà.For I wil not hope in my bowe: and my sword wil not saue me.Non enim in arcu meo sperabo, / et gladius meus non salvabit me: 8But thou hast saved us from them that afflict us: and hast put them to shame that hate us.Imperocché tu ci salvasti da coloro, che ci affliggevano, e svergognasti color, che ci odiavano.For thou hast saued vs from them that afflict vs: and them that hate vs thou hast confounded.salvasti enim nos de affligentibus nos, / et odientes nos confudisti. 9In God shall we glory all the day long: and in thy name we will give praise for ever.In Dio ci glorieremo ogni di, e il nome tuo celebreremo pe' secoli.In God we shal be praysed al the day: and in thy name we wil confesse for euer.In Deo laudabimur tota die, / et in nomine tuo confitebimur in sæculum. 10But now thou hast cast us off, and put us to shame: and thou, O God, wilt not go out with our armies.Ma adesso tu ci hai rigettati, e svergognati, e non vai innanzi a' nostri eserciti.But now thou hast repelled and confounded vs: and thou wilt not goe forth ô God in our hostes.Nunc autem repulisti et confudisti nos, / et non egredieris, Deus, in virtutibus nostris. 11Thou hast made us turn our back to our enemies: and they that hated us plundered for themselves.Ci facesti voltar le spalle a' nostri nemici, e que', che ci odiano, ci saccheggiarono.Thou hast turned vs backe behind our enemies: and they that hated vs, spoyled for themselues.Avertisti nos retrorsum post inimicos nostros, / et qui oderunt nos diripiebant sibi. 12Thou hast given us up like sheep to be eaten: thou hast scattered us among the nations.Ci rendesti come pecore da macello, e ci hai dispersi tralle nazioni.Thou hast geuen vs as sheepe that are to be eaten: and thou hast dispersed vs among the nations.Dedisti nos tamquam oves escarum, / et in gentibus dispersisti nos. 13Thou hast sold thy people for no price: and there was no reckoning in the exchange of them.Hai venduto il tuo popolo per nissun prezzo, e non a gran pregio lo alienasti.Thou hast sold thy people without price: and there was no multitude in the exchanges of them.Vendidisti populum tuum sine pretio, / et non fuit multitudo in commutationibus eorum. 14Thou hast made us a reproach to our neighbours, a scoff and derision to them that are round about us.Ci hai renduti oggetto di obbrobrio pe' nostri nemici, favola, e scherno de' nostri vicini.Thou hast made vs a reproche to our neighbours, a scorne and mocking stocke to them, that are round about vs.Posuisti nos opprobrium vicinis nostris; / subsannationem et derisum his qui sunt in circuitu nostro.
15Thou hast made us a byword among the Gentiles: a shaking of the head among the people.Hai fatto si, che siamo proverbiati dalle nazioni, e siamo il ludibrio de' popoli.Thou hast made vs for a parable to the Gentiles: a wagging of the head among the peoples.Posuisti nos in similitudinem gentibus; / commotionem capitis in populis. 16All the day long my shame is before me: and the confusion of my face hath covered me,Ho dinanzi a me tutto il giorno la mia ignominia e la mia faccia di confusione è coperta.Al the day my shame is against me, and the confusion of my face hath couered me.Tota die verecundia mea contra me est, / et confusio faciei meæ cooperuit me: 17At the voice of him that reproacheth and detracteth me: at the face of the enemy and persecutor.In udendo il parlare di chi mi svitupera, e mi dice improperj, in veggendo il nemico, e il persecutore.At the voyce of the vpbrayder, and the reprocher: at the face of the enemie and persecutor.a voce exprobrantis et obloquentis, / a facie inimici et persequentis. 18All these things have come upon us, yet we have not forgotten thee: and we have not done wickedly in thy covenant.Tutte queste cose sono cadute sopra di noi, e non ci siamo dimenticati di te, e non abbiamo operato iniquamente contro la tua alleanza.Al these thinges haue come vpon vs, neither haue we forgotten thee: and we haue not done wickedly in thy testament.Hæc omnia venerunt super nos; nec obliti sumus te, / et inique non egimus in testamento tuo. 19And our heart hath not turned back: neither hast thou turned aside our steps from thy way.E il nostro cuore non si è ribellato, e non hai permesso, che declinassero dalla tua via i nostri passi.And our hart hath not reuolted backward: and thou hast declined our pathes from thy way:Et non recessit retro cor nostrum; / et declinasti semitas nostras a via tua: 20For thou hast humbled us in the place of affliction: and the shadow of death hath covered us.Mentre tu ci hai umiliati nel luogo dell'afflizione, e ci ha ricoperti l'ombra di morte.Because thou hast humbled vs in the place of affliction, and the shadow of death hath couered vs.quoniam humiliasti nos in loco afflictionis, / et cooperuit nos umbra mortis. 21If we have forgotten the name of our God, and if we have spread forth our hands to a strange god:Se noi abbiamo dimenticato il nome del nostro Dio, e se abbiamo stese le mani a un dio straniero;If we haue forgotten the name of our God, and if we haue spred forth our handes to a strange God:Si obliti sumus nomen Dei nostri, / et si expandimus manus nostras ad deum alienum,
22Shall not God search out these things: for he knoweth the secrets of the heart. Because for thy sake we are killed all the day long: we are counted as sheep for the slaughter.Non farà egli Iddio ricerca di tali cose? imperocché egli conosce i segreti del cuore. Ma per tua cagione siam tutto di messi a morte, siamo stimati come pecore da macello.Wil not God enquire of these thinges? For he knoweth the secretes of the hart. Because for thee we are killed al the day: we are estemed as sheepe of slaughter.nonne Deus requiret ista ? / ipse enim novit abscondita cordis. / Quoniam propter te mortificamur tota die; / æstimati sumus sicut oves occisionis. 23Arise, why sleepest thou, O Lord? arise, and cast us not off to the end.Levati su, perché se' tu addormentato, o Signore? levati su, e non rigettarci per sempre.Arise why sleepest thou ô Lord? Arise, and expel vs not to the end.Exsurge; quare obdormis, Domine ? / exsurge, et ne repellas in finem. 24Why turnest thou thy face away? and forgettest our want and our trouble?Per qual ragione ascondi tu la tua faccia, ti scordi della nostra miseria, e della nostra tribolazione?Why dost thou turne away thy face, forgettest our pouertie and our tribulation?Quare faciem tuam avertis ? / oblivisceris inopiæ nostræ et tribulationis nostræ ? 25For our soul is humbled down to the dust: our belly cleaveth to the earth.Imperocché è umiliata fino alla polvere l'anima nostra, stiamo prostrati col ventre sopra la terra.Because our soule is humbled in the dust: our bellie is gl•wed in the earth.Quoniam humiliata est in pulvere anima nostra; / conglutinatus est in terra venter noster. 26Arise, O Lord, help us and redeem us for thy name’s sake.Levati su, o Signore, soccorrici: e liberaci per amor del tuo nome.Arise Lord, helpe vs: and redeme vs for thy name.Exsurge, Domine, adjuva nos, / et redime nos propter nomen tuum.
43:1
Menochius
Understanding. See Psalm xli. (Menochius)
Berthier
David or the Corites composed this piece, to comfort the just under persecution. (Berthier)
Worthington
It may allude to the situation of the Jews at Babylon, (Calmet) or under Antiochus Epiphanes, (Ven. Bede) though St. Paul, (Romans 8:36.) applies ver. 22. to the persecutions of the primitive Christians, which seems to shew, that the whole psalm refers to them, (Berthier) as the Fathers have explained it. Yet it may literally be understood of the Israelites (Calmet) also, (Haydock) as well as the Christian martyrs, since all things happened to the Israelites in figure. (Worthington)
43:2
Worthington
Old, in calling Abraham, and rescuing the Hebrews for the Egyptian bondage, etc. (Worthington)
Calmet
God formerly protected our Fathers; but how are things changed? (Calmet)
43:3
43:5
Haydock
Saving (salutes) the manifold instances of protection. (Haydock)
43:6
Worthington
Horn, like bulls. (Worthington)
Calmet
This we have done in former times. (Calmet)
Worthington
Not man's strength, but God's favour, granteth the victory. (Worthington)
43:9
Haydock
We glory. Literally, "be praised." (Haydock)
Calmet
We have always attributed our success to thee. (Calmet)
43:10
Worthington
Now. He foretelleth divers states of the Jews, and of the Church. (Worthington)
43:11
Haydock
To. Literally, "after," post. They were formerly defeated; now it is our turn. (Haydock)
43:12
Nations. Many never returned from captivity. (Calmet) See Deuteronomy 28:43.
43:13
Haydock
Reckoning. Protestants, "thou dost not increase thy wealth by their price." (Haydock)
St. Augustine
Thou art eager to get quit of them, as of the vilest slaves. (Theodoret; Grotius) (Isaias 50:2., and 52:3.) Exchange. Some copies of the Septuagint read allalagmasi, "jubilations," with the Ethiopic. (St. Augustine, etc.)
Calmet
While others have more correctly allagmasi, like the Vulgate. There were none to purchase, so that thou hast given the people for nothing. (Calmet)
43:15
Menochius
Head, out of contempt. (Menochius)
The Gentiles propose us as an example of a people fallen a prey to the divine indignation, 4 Kings 19:21., and Lamentations 2:15.
43:17
Calmet
Detracteth me. St. Jerome, "blasphemeth" God, while they upbraid us, as a faithless people. (Calmet)
43:18
Worthington
Covenant. Till the passion of Christ, the Jews did not wholly fall from God, and then many were chosen from among them, to found the Christian religion. (Worthington)
Calmet
The Corites speak in the name of their faithful brethren, whom no provocation had induced to follow the superstitious practices of Babylon. (Calmet)
43:19
Haydock
Neither. Literally, "and or yet." (Haydock)
Calmet
But the negative particle is taken (Worthington) from the first part of the verse. (Calmet)
Menochius
St. Jerome, "Neither hast thou," etc. (Menochius)
Theodoret
Yet many adhere to the Hebrew, etc., "And thou hast turned," etc. Though it may be taken in a dangerous sense, (Calmet) yet it may only signify, (Haydock) that God had removed his people from the country where his worship was observed, and had refused them his protection; hence their paths have been unfortunate. (Theodoret)
Berthier
This agrees better with the sequel. (Berthier)
Tirinus
It is no proof that God is the author of sin, in either sense. (Tirinus)
43:20
Houbigant
Affliction. Hebrew, or "dragons," (St. Jerome; Menochius) alluding to the deserts, to which the Jews retired, when the Assyrians invaded them. The text may be more applicable to the first Christians, who might truly say, that they had not transgressed. (Houbigant)
To the martyrs, death was but like a shadow. (St. Gregory) (Mark 4:17.)
Menochius
Here it denotes great darkness and misery. (Menochius)
43:21
Worthington
If we. This is a Hebrew idiom, to express, we have not. (Worthington)
43:22
Calmet
Slaughter. They will not suffer us to be quiet respecting our religion, striving to delude us: or, if we prove resolute, like Daniel, they expose us to torments. (Calmet)
Haydock
This was more fully verified at the first propagation of the gospel, (Romans 8:36.) as it still continues to be among those, who cease not to persecute Catholics by artifice, as well as by open violence. Christians in every age (Haydock) are persecuted, more than the prophets (Worthington) generally were. (Haydock)
43:23
Menochius
Sleepest thou, seeming not to attend to our sufferings. (Menochius)
Calmet
End, shall we never be restored to favour? (Calmet)
43:25
Worthington
Dust. We are at death's door, being oppressed with grief, as long as thou dost not assist us. (Worthington)
Calmet
We petition in the most fervent (Haydock) and humble posture, Isaias 49:23., and Micheas 7:17. (Calmet)
43:1
Though this Psalme doth first and literally pertayne to the people of Israel, yet al thinges happening to them, vvere in figure of the Christian Catholique Church, vvhich begane vvith difficulties, aftervvards prospered, and againe suffereth much persecution
Core signifieth caluus, bauld; also caluar•a a scul, or place of sculles: the name of the place vvhere our Sauiour vvas crucified, so the children of Core signifie the children of Christ. S. Aug.
43:2
The particular calling of Abraham out of Chaldea, protection of him, and Isaac, and Iacob, the deliuerie of al Israel out of Aegypt, and establishing them in the promised land of Chanaan, with innumerable, great, and strange thinges donne for them.
43:4
The Israelites conquered not by ordinarie povvre, but by the miraculous hand of God. See Iosue 2•.
Not that this people deserued of themselues, but of Gods free election, al the vvorld being vvicked, he gaue peculiar grace to Abraham, Isaac, Iacob and some others, and then for their •akes protected the vvhole people, in them conseruing a visible Church.
43:6
As in former examples, so in Dauids time, not mans streingth, but Gods hand gaue them great victories.
As an oxe vvith his horne casteth a smal thing into the vvind.
43:7
Concordance Ios. 24. • R•. 17. 2. Reg. 8.
43:10
The prophet for•eile•h that after prosperitie God vvould suffer the Ievves to sa••e into captiuitie, & manie afflictions, which also sign fied allegorically diuers states of Christs Church.
43:12
The Iewes are now meruelously dispersed, and depressed.
43:13
In the destruction of Ierusalem the remnant of the people were sold for smal, as it wree for no price. They had sold Christ for thirtie pence;
and now no multitude, nor number of money at al was geuen for them, but thirtie of them were sold for one pennie, Iosephus de bello Iudaico.
43:18
Vntil Christs passion the Jewish people did not wholly fal from God, and true religion. And of them were chosen the Apostles, and manie others, that founded and propagated the Church of Christ.
43:19
The negatiue particle is here vnderstood by zeugma, according to the hebrew thus: our hart hath not reuolted backward, neither hast thou suffered our pathes to decline frō thy way.
43:21
An other hebrew phraise, If we haue, for, we haue not.
43:22
The Prophetes and others persecuted partly before Christ, much more the Apostles, and other Christians in the new Testament.
Rom. •.
43:23
A prayer in affliction.
43:25
We are at death; dore, readie to become dust.
lying as groueling sorowing on the earth:
43:26
til thou deliuer vs from these tribulations.
43:1
Tertullian † AD 220 The Five Books Against Marcion 2.4
… that is, to some higher abode. In this good work God employs a most excellent minister, even His own Word. “My heart,” He says, “hath emitted my most excellent Word.”
Origen † AD 254 Origen's Commentary on Matthew 14.1
… the prophecies were not divided but were both spoken and written by one spirit, and one voice, and one soul, which wrought with true harmony, and the three speak as one, “As the heart panteth after the springs of the water, so panteth my soul after thee, O God.” But also they say in the plural in the forty-fourth Psalm, “O God, we have heard with our ears.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.5
5. It was long ago permitted us to raise hymns and songs to God, when we learned from hearing the Divine Scriptures read the marvelous signs of God and the benefits conferred upon men by the Lord’s wondrous deeds, being taught to say ‘Oh God! we have heard with our ears, our fathers have told us the work which thou didst in their days, in days of old.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.3
3. “O God, we have heard with our ears; our fathers have told us the work that Thou didst in their days, and in the days of old” (
43:2
St Hippolytus † AD 235 On Proverbs 2
… And the phrase, “She hath killed her beasts,” denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, “For thy sake we are killed all the day long, we were counted as sheep for the slaughter.”
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.121
We rejoice in the tokens of love, and especially at such a season, and from one at once so young a man, and so perfect; and, to greet you with the words of Scripture, stablished in your youth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.3
“Thy hand destroyed the nations; and Thou plantedst them: Thou didst weaken the peoples, and cast them out” (
43:3
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 45.4
… How did the Fair One become deformed? If I do not prove it, I am blaspheming. The testimony of his fair beauty the Prophet gives me, who saith, “Thou art fair in beauty above the children of men.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.3
“For they gat not the land in possession by their own sword, neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countenance” (
43:4
Tertullian † AD 220 An Answer to the Jews 9
Moreover, this our interpretation will be supported while (we find that) elsewhere as well the Scriptures designate Christ a warrior, as we gather from the names of certain weapons, and words of that kind. But by a comparison of the remaining senses the Jews shall be convicted. “Gird thee,” says David, “the sword upon the thigh.”
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For Moses, looking to the future, says that “He reigneth from generation to generation for evermore.” And great David, turning his thought backward to the past, says, “God is our King before the ages
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… For when he sings, “I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears” ( Ps. vi. 6 .): and, again, “I have eaten ashes like bread.” ( Ps. cii. 9 .) “What is man that thou art mindful of him?” ( Ps. viii. 4 .) “Man is like to vanity, his days are as a shadow that passeth away.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
… The merchant thinks the husbandman happy in his security. The husbandman thinks the merchant so in his wealth. In short, all mankind are somehow hard to please, and discontented and impatient. When condemning the whole race, he saith, “Man is a thing of nought” (
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.50
… or how God “visits the sins of the fathers upon the children;” or how it is written in the Psalm, “I was shapen in iniquity, and in sin did my mother conceive me;” or again, how “man was made like unto vanity: his days pass away like a shadow;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.4
… but that which they do whom Thou “commandest” it, is done to procure the salvation of Thy servants. Since then Thou art Thyself “my King and my God, and Thou commandest salvation unto Jacob,” wherefore are we suffering these things?
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… And Thou hast given me the protection of Thy salvation: and Thy right hand hath held me up.” “For our fathers got not the possession of the land through their own sword; neither did their own arm save them: but Thy right hand and Thine arm and the light of Thy countenance because Thou wast pleased with them.”
43:5
Tertullian † AD 220 The Passion of the Holy Martyrs Perpetua and Felicitas 3
… He sought to lay hold of my feet, while I struck at his face with my heels; and I was lifted up in the air, and began thus to thrust at him as if spurning the earth. But when I saw that there was some delay I joined my hands so as to twine my fingers with one another; and I took hold upon his head, and he fell on his face, and I trod upon his head.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… and thus the Son is the Father’s ‘Only-begotten,’ because He alone is from Him, and He is the ‘First-born of creation,’ because of this adoption of all as sons
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… for without God this is impossible. And this mode of speech also we may find in the divine writings, as ‘In God will we do great acts;’ and ‘In God I shall leap over the wall ;’ and ‘In Thee will we tread down our enemies
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.7
… Then bewailing and wearying themselves, the Prophets said, Who shall give salvation out of Sion ? And again, Let Thy hand be upon the man of Thy right hand, and upon the son of man whom Thou madest strong for Thyself: so will not we go back from Thee . And another of the Prophets entreated, saying, Bow the heavens, O Lord and come down
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.5
5. But perhaps it is only what is past that has been described to us: but nothing of the kind is to be hoped for by us for the future. Nay indeed, it is still to be hoped for. “Through Thee will we winnow away our enemies” (
43:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.5
… but what is to be hereafter? “Through Thee we shall winnow away our enemies.” A time will come, when all the enemies of Christians will be winnowed away like chaff, be blown like dust, and be cast off from the earth.…Thus much of the future. “I will not trust in my bow,” even as our fathers did not in “their sword. Neither shall my sword help me” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.12
… “He runneth against God, upon the stiff neck of his shield.” What is, “upon the stiff neck of his shield”? Presuming too much upon his own protection. Were they such who said, “God is our refuge and strength, a Helper in tribulations which have found us out too much”? or in another Psalm, “For I will not trust in my bow, neither shall my sword save me.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… and through Thy name we will despise them that rise up against us. For I will not trust in my bow: neither shall my sword save me. For Thou hast saved us from them that afflict us: and hast put them to shame that hate us.”
43:7
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.6
6. “For Thou hast saved us from our enemies” (
43:8
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.35
35. You know the words, Hear, O Israel, the Lord thy God is One; would that you knew them aright! As you interpret them, I seek in vain for their sense. It is said in the Psalms, God, Thy God, hath anointed Thee
St Jerome † AD 420 The Letters of St. Jerome 22.27
… “In God we boast all the day long; my soul shall make her boast in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.7
7. “In God will we boast all the day long” (
43:9
St Basil the Great † AD 379 De Spiritu Sancto 25
… This is the case where, as we have observed, it often stands instead of with ; as for instance, “I will go into thy house in burnt offerings,” instead of with burnt offerings and “he brought them forth also by silver and gold,” that is to say with silver and gold and “thou goest not forth in our armies”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.9
… Wherefore? Because the Gospel itself receives testimony from the Law and the Prophets. But why in the number forty is the perfection of righteousness? In the Psalter it is said, “O God, I will sing a new song unto Thee, upon a psaltery of ten strings will I sing praises unto Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.8
8. Since then we have the certainty that these things are to be hereafter, and since we have heard from our fathers that those we spoke of were in time past, what is our state at present? “But now Thou hast cast us off, and put us to shame” (
43:10
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 2.7
… For it is the custom of the prophetic Word to compare the Church to a flower covered and variegated meadow, adorned and crowned not only with the flowers of virginity, but also with those of child-bearing and of continence; for it is written, “Upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colours.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
… “I will enter into Thy house in whole burnt-offerings,” that is, “with whole burnt-offerings;” and in another place: “He brought them forth in silver and gold,” that is, “with silver and gold.” And elsewhere the Psalmist says: “Wilt Thou not go forth with us in our hosts?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.9
9. “Thou hast turned us away backward in presence of our enemies” (
43:11
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.22
… Their daughters beautified, ornamented after the similitude of a temple. Their garners full, bursting from one into another; their sheep fruitful; abundant in their streets; their oxen fat. There is no breaking down of the fence, nor passage through; nor clamor in their streets. They call the people blessed whose affairs are in this state.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 63.5
… Whose sons are as new plants, firmly rooted from their youth. Their daughters decked out, adorned round about after the similitude of a temple. Their storehouses full, flowing out from this into that. Their oxen fat, their sheep fruitful, multiplying in their goings forth. There is no breach of wall, nor going forth, no crying out in their streets.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.10
10. “Thou has given us like sheep appointed for meat, and hast scattered us among the nations” (
43:12
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.11
11. “Thou hast sold Thy people for no price” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… but by means of others they compassed the same results. ( c ) This (counsel of Gamaliel’s) above all was their condemnation: for the preaching was shown to be no longer a thing of men. “He proceeded further to kill Peter also.” ( ch. v. 8 .) In very deed was that fulfilled, “We are accounted as sheep for the slaughter.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.12
12. “Thou madest us a reproach to our neighbours; a scorn and a derision to them that are round about us” (
43:14
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.12
12. “Thou madest us a reproach to our neighbours; a scorn and a derision to them that are round about us” ( ver. 13 ). “Thou madest us a similitude among the heathen” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 19 .) And that all things seen and those not seen are made, is a thing that he has also clearly taught us by saying, “Himself spake, and they were made, He commanded, and they were created.” ( ib. xxxiii. 9 .) And that there is an end of death, this he also teaches when he says, “God shall deliver my soul from the hand of hell when He shall receive me.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… xxxvii. 1 .) And to count power as nothing, “I saw the ungodly in exceeding high place, and lifting himself up as the cedars of Libanus, and I passed by, and lo! he was not.” ( Ps. xxxvii. 35 .) And to count these present things as nothing, “They counted the people happy, that are in such a case; happy are the people, whose helper is the Lord their God.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.13
13. “My shame is continually before me; and the confusion of my face has covered me” (
43:16
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.13
13. “My shame is continually before me; and the confusion of my face has covered me” ( ver. 15 ). “For the voice of him that reproacheth and blasphemeth” (
43:17
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… ‘All these things have come upon us, yet have we not forgotten Thee
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… although they revile us, let us come together; and the more they would turn us aside from godliness, let us the more boldly preach it saying, ‘All these things are come upon us, yet have we not forgotten Thee
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… And if thou be righteous thou wilt gain much security hence, and if a sinner much relief. For if thou be just and art ill-treated, thou wilt hear him say, “For Thy sake are we killed all the day long, we are counted as sheep for the slaughter.” ( Ps. xliv. 22 .) “All these things have come upon us, and yet have we not forgotten Thee.” (
St Jerome † AD 420 The Letters of St. Jerome 108.19
… but because ye are not of the world…therefore the world hateth you.” And then she turned to the Lord Himself, saying, “Thou knowest the secrets of the heart,” and “all this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.14
14. “All this is come upon us; yet have we not forgotten Thee” (
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St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 36
So will He bestow on us whatever pleases Him, that if there be anything displeasing to Him in us, it will also be displeasing to us. “He will,” as the Scripture has said, “turn aside our paths from His own way,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.14
“Our heart has not turned back; and Thou hast turned aside our goings out of Thy way” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.15
15. “For Thou hast brought us low in the place of infirmity” (
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Origen † AD 254 Origen De Principiis 2.8.5
… as He says in the Psalm, “Because Thou hast humiliated us in the place of affliction.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.22
… Are we not to know ourselves? Are we not to cast away visible things? Are we not to look to the things unseen? Are we not, even if we are somewhat grieved, to be on the contrary distressed at our lengthened sojourn, like holy David, who calls things here the tents of darkness, and the place of affliction, and the deep mire,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.15
15. “For Thou hast brought us low in the place of infirmity” ( ver. 18 ): therefore Thou wilt exalt us in the place of strength. “And the shadow of death has covered us” (
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St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… and if any one has continued from the beginning pure from this impious heresy, he may glory in Christ and say, ‘We have not stretched out our hands to a strange god
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.22
… Are we not to know ourselves? Are we not to cast away visible things? Are we not to look to the things unseen? Are we not, even if we are somewhat grieved, to be on the contrary distressed at our lengthened sojourn, like holy David, who calls things here the tents of darkness, and the place of affliction, and the deep mire, and the shadow of death;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.17
… For He it is of whom it was said, “I was brought low, and He made me whole:” and, “It is good for me that Thou hast afflicted me, that I might learn Thy righteousness.” “Thou chastenest man for iniquity.” And that which is written, “Thou formest my grief in teaching me,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.16
16. “If we have forgotten the Name of our God.” Here is the “understanding” of the “sons of Korah.” “And stretched out our hands to a strange God” (
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… for our faith tells us that the Deity is everywhere, and sees ( θεασθαι ) all things, and penetrates all things, and then we stamp this thought with this name ( Θεὸς ), guided to it by the Holy Voice. For he who says, “O God, attend unto me ,” and, “Look, O God ,” and, “God knoweth the secrets of the heart plainly
St Jerome † AD 420 The Letters of St. Jerome 108.19
… but because ye are not of the world…therefore the world hateth you.” And then she turned to the Lord Himself, saying, “Thou knowest the secrets of the heart,”
St Jerome † AD 420 The Letters of St. Jerome 133.2
… For “man looketh on the outward appearance, but the Lord looketh on the heart.” But if in the sight of God who sees all things and to whom the secrets of the heart lie open
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.16
16. “If we have forgotten the Name of our God.” Here is the “understanding” of the “sons of Korah.” “And stretched out our hands to a strange God” ( ver. 20 ). “Shall not God search this out? For He knoweth the secrets of the heart” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 1
… For to judge rashly of the secrets of another’s heart is sin; and it is unjust to reprove him on suspicion whose works seem not other than good, since God alone is Judge of those things which are unknown to men. He, however, “knoweth the secrets of the heart,”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.1
… fear ye not the reproach of men, neither be ye afraid of their revilings;” considering what is written in the Psalm, “Shall not God search this out? for He knoweth the secrets of the heart,
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… And let this be the customary boast of all of us at all times. In this David participated, saying in the Psalms, ‘For thy sake we die all the day; we are accounted as sheep for the slaughter
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
Ver. 36 . “For Thy sake we are killed all the day long, we are accounted as sheep for the slaughter.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… And if thou be righteous thou wilt gain much security hence, and if a sinner much relief. For if thou be just and art ill-treated, thou wilt hear him say, “For Thy sake are we killed all the day long, we are counted as sheep for the slaughter.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… xxiii. 4 .): and, “I will not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday” ( Ps. xci. 5, 6 .): and, “We are counted as sheep for the slaughter” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 82
… this He saith, either because their Head was being made so, or because they also were sacrificed; for, “Present,” it saith, “your bodies a living sacrifice, holy” ( Rom. xii. 1 ); and, “We were counted as sheep for the slaughter.” (
St Jerome † AD 420 The Letters of St. Jerome 108.19
… yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back.” “Yea for thy sake are we killed all the day long; we are counted as sheep for the slaughter.”
St Jerome † AD 420 The Letters of St. Jerome 127.6
… “for your salvation I die daily.” Indeed according to the old copies our Lord himself says: “whosoever doth not bear His cross daily and come after me cannot be my disciple.” Ages before, the Holy Spirit had said by the prophet: “for thy sake are we killed all the day long: we are counted as sheep for the slaughter.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 16
… And who gives the victory but He of whom the apostle says himself, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ”? Then, in another passage, having quoted from the Psalm these words: “Because for Thy sake we are killed all the day long; we are accounted as sheep for slaughter,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.13
13. “For requiring their blood He hath remembered” ( ver. 12 ). As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, “Show forth His wonders among the heathen,” and should say, “O Lord, who hath believed our report?” and again, “For Thy sake we are killed all the day long;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.17
17. “For, for Thy sake we are killed all the day long: we are counted as sheep for the slaughter” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.38
… Himself who delivers His own soul from the hand of Hell: and yet we are still in suffering. Thus spoke the Martyrs, whose birthdays we are celebrating. He shall live, and not see death: He delivers His soul from the hands of Hell: yet “for Thy sake we are killed all the day long: and are counted as sheep appointed to be slain.”
Pope St Leo I the Great † AD 461 Letters 15
… “who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, ‘For thy sake we are killed all the day long, we are accounted as sheep for the slaughter.’ (
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
The sleeping of the Lord —when, in the thoughts of some, His faithfulness is not sufficiently wakeful. In the Psalm: “Awake, why sleepest Thou, O Lord?”
Origen † AD 254 Origen Against Celsus 4.72
… It is manifest, further, that the language used regarding the wrath of God is to be understood figuratively from what is related of His “sleep,” from which, as if awaking Him, the prophet says: “Awake, why sleepest Thou, Lord?”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.7
… for instance we say God is jealous, God is wroth, God repents, God hates. These words are human, but they have a meaning which becomes the nature of God. How is God jealous? “I am jealous over you with the jealousy of God.” Is God wroth? “O Lord reproach me not in thine indignation.” Doth God slumber? “Awake, wherefore sleepest thou, O Lord?”
St Jerome † AD 420 The Letters of St. Jerome 108.28
… Hitherto the wind has been all in my favour and my keel has smoothly ploughed through the heaving waves. But now my speech is running upon the rocks, the billows are mountains high, and imminent shipwreck awaits both you and me. We must needs cry out: “Master; save us we perish:” and “awake, why sleepest thou, O Lord?”
St Jerome † AD 420 The Letters of St. Jerome 109.3
… But let us say with David: “Behold, he that keepeth Israel shall neither slumber nor sleep.” So will the Holy One and the Watcher come to us. And if ever by reason of our sins He fall asleep, let us say to Him: “Awake, why sleepest thou, O Lord;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.18
18. “Awake; why sleepest Thou, O Lord?” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.3
For if when these things are said of God they are to be understood literally in a material gross signification, then also He sleeps , as it is said, “Arise, wherefore sleepest thou, O Lord?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… Gather us one by one, Thy new Israel, building up Jerusalem and gathering together the outcasts of Israel. Let us be made once more one flock and all be fed by Thee; for Thou art the good Shepherd ‘Who giveth His life for the sheep ’ ‘Awake, why sleepest Thou O Lord, arise cast us not off forever.’
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.19
19. “Wherefore hidest Thou Thy face:” as if Thou wert not present; as if thou hadst forgotten us? “And forgettest our misery and trouble?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.7
50. “O remember Thy word unto Thy servant, wherein Thou hast given me hope” ( ver. 49 ). Is forgetfulness incident to God, as it is to man? Why then is it said unto Him, “O remember”? Although in other passages of holy Scripture this very word is used, as, “Why hast Thou forgotten me?” and, “Wherefore forgettest Thou our misery?”
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Origen † AD 254 Origen Against Celsus 7.50
… “Verily every man at his best estate is altogether vanity?” He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, “Who knows if to die is not to live, and if to live is not death” But he boldly proclaims the truth, and says, “Our soul is bowed down to the dust;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.20
20. “For our soul is bowed down to the dust” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
And so God, the Creator and Healer of all, knowing that pride is the cause and fountain head of evils, has been careful to heal opposites with opposites, that those things which were ruined by pride might be restored by humility. For the one says, “I will ascend into heaven;” the other, “My soul was brought low even to the ground.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.21
… so that in them was fulfilled the text, “Thine eyes did see my substance yet being imperfect; and in Thy book shall they all be written.”
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Supra Psalmista ostendit desiderium suum ad Deum; hic autem procedit ad orandum, contra afflictionem totius populi. Titulus. In finem Psalmus filii Core ad intellectum. Filii Core sunt filii passionis Christi; et hi sunt proprie martyres quia Christum imitantur. 1 Petr. 2: Christus passus est pro nobis et cetera. Et ideo convenit proprie martyribus. Verum est quod a Deo dantur omnia bona, temporalia et spiritualia. Temporalia sunt minora bona, spiritualia autem sunt majora. Pater parvis filiis dat parva, magna vero dat perfectis. Et sic Deus facit; nam quando homines erant in statu parvulorum, dedit eis parva, idest temporalia, sicut patet in veteri testamento. Gal. 3: erant sicut parvuli sub paedagogo, idest sub observantiis legis. Isa. 1: si volueritis et audieritis me, bona terrae comedetis; sed jam perfectis in novo testamento non promittuntur temporalia, sed durae afflictiones; et hoc sub spe spiritualium. Luc. 6: beati eritis cum vos oderint homines et cetera. Et sic est intentio prius retrahere homines novi testamenti ab appetitu terrenae prosperitatis promissae in veteri testamento. Dividitur ergo Psalmus iste in tres partes. Primo agitur de prosperitate praeterita. Secundo de adversitate praesenti, ibi, nunc autem repulisti. Tertio petitur auxilium contra eas, ibi, exurge. Circa primum duo facit: primo enumerat beneficia antiquis collata; secundo ostendit se habere spem majorum, ibi, tu es ipse. Circa primum tria facit: primo praemittit auditum beneficiorum; secundo temporis, ibi, opus quod; tertio ponit ipsum beneficium, ibi, manus tua. Circa primum primo proponit modum audiendi; secundo a quibus audierunt. Praemittit autem invocationem divini nominis, cum dicit, Deus. Et hic Psalmus iste procedit per modum orationis, quae est ascensus mentis in Deum: vel quia in isto Psalmo agit de prosperis et adversis. In adversis homo respectum habet ad Deum, sicut ad defensorem. Psal. 109: ad dominum cum tribularer et cetera. In prosperis cum gaudio invocat Deum. Eccl. 26: sicut sitiens cum gaudio ingreditur ad fontem. Audivimus. Auditus necessarius est ad sapientiam. Eccl. 6: si dilexeris audire, sapiens eris, et etiam est necessarius sapienti. Proverb. 1: audiens sapiens sapientior erit. Similiter cuilibet est necessarius; quia nullus est sufficiens ad excogitanda omnia quae ad sapientiam pertinent; et ideo nullus ita sapiens est quin instruatur ab alio: quia si audit bona, juvatur recipiendo; si audit mala, juvatur cognoscendo meliora. Auribus nostris. Auribus suis audit, qui audit auribus subjectis rationi. Unde homo dicitur, inquantum habet rationem. Quando aures sunt subjectae rationi, sunt humanae; quando non subjiciuntur rationi, sunt brutales. Luc. 8: qui habet aures audiendi, audiat, idest consideret. Patres nostri annuntiaverunt nobis. Hic ostendit quod audivit ab illis qui voluerunt docere veritatem, quia patres sunt. Deut. 32: interroga patres tuos et cetera. Item qui potuerunt docere veritatem, quia antiqui. Job 12: in antiquis est sapientia. Opus quod operatus es in diebus eorum. Hic ponit tempus in quo ista audivit.
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Quaedam beneficia sunt antiqua quae ipsi viderunt: unde dicit, et in diebus antiquis. Manus tua. Hic ponit ipsum beneficium. Secundo ponit beneficii ordinem, et beneficii causam. In beneficio consideramus opus, et fructum operis. Opus divinae virtutis est, quia expulit ante eos gentes; unde dicit, manus tua, idest potentia tua. Nam per membra in Deo signatur actio quam exercemus per ipsa. Gentes disperdidit, idest habitantes in terra promissionis destruxit etiam corporaliter. Ps. 58: disperge illos in virtute tua. Fructus est quia ipsi successerunt eis. Job 34: conteret multos et innumerabiles, et stare faciet alios pro eis.
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Propterea dicit, et plantasti eos. Exod. 15: introduces eos et plantabis et cetera. Quod plantatur, radicatur ut faciat fructum. Isa. 5: expectavi ut faceret uvas, et fecit labruscas. Afflixisti populos. Hic est modus et ordo beneficii: quia non statim fuit destructa, quia terra fuisset inculta, et bestiae multiplicatae; et ideo paulatim eos consumpsit; unde dicit, afflixisti populos, et per bella, et per bestias, et scrabrones. Josue 24: misi ante vos scrabrones. Sap. 12: misisti antecessores exercitus tui vespas. Et repulisti eos, ita paulatim eos affligens. Ps. 77: ejecit a facie eorum gentes. Non enim in gladio suo possederunt terram. Hic ponitur causa beneficii. Et primo excludit causam opinatam; secundo ponit veram causam. Causa opinata posset esse fortitudo populi, quod expulissent eos; et ideo removens hoc dicit, non in gladio suo et cetera. Duplex est fortitudo hominis: una est ex experientia armorum: et hanc excludit, non in gladio suo possederunt terram. Judith 7: filii Israel non confidunt et cetera. Et sequitur ibidem: vicerunt non cum gladio.
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Alia est virtus naturalis; et hanc excludit dicens, et brachium eorum non salvavit eos, idest potestas eorum. Ps. 32: non salvatur rex per multam virtutem. Deut. 32: ne dicerent: manus nostra excelsa, et non dominus fecit haec omnia. Causa vero est, quia a Deo factum est; unde dicit, sed dextera tua et cetera. Et ponit quatuor: tria ad executionem, quartum ad effectum pertinet. Si rex vult juvare aliquem, tria facit ei. Primo dat ei favorem; secundo impendit auxilium operis. Tertio dat consilium in dirigendo. Sic fecit eis Deus. Primo enim fuit eis favorabilis, et dedit eis prosperitatem: et haec signatur in dextera, per quam signatur prosperitas. Exod. 15: manus dextera tua magnificata est. Item dedit eis auxilium: et hoc signatur in brachio. Luc. 2: fecit potentiam in brachio suo. Tertio direxit eos, ibi, et illuminatio vultus tui, idest directe procedens a providentia tua. Quartum pertinet ad effectum. Quoniam complacuisti in eis; quasi dicat: quare fecit nobis ista? Numquid propter merita nostra? Non. Deut. 9: ne dicas in corde tuo cum deleverit eos dominus Deus tuus in conspectu tuo: propter justitiam meam introduxit me dominus ut possiderem terram hanc. Sed hoc fuit propter gratiam Dei. Quoniam complacuisti etc.; idest placitum tibi fuit, o Deus, in eis. Matth. 11, quoniam sic placitum fuit ante te.
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Tu es ipse. Hic ponitur spes quam habet de majori beneficio, quae consurgit ex spe ipsius Dei. Et ideo tria facit. Primo proponit causam spei; secundo fiduciam, ibi, in te inimicos; tertio gratiarum actionem, ibi, in Deo laudabimus. Circa primum tria facit. Primo ponit immutabilitatem Dei; secundo gubernationem; tertio experientiam divini auxilii. Dei immutabilitatem ostendit, quia Deus fecit hoc patribus; et iterum, quia virtus ejus non est diminuta, et ideo sibi facere etiam majora potest; unde dicit, tu es ipse rex meus et Deus meus, qui non es diminutus. Item ad te etiam pertinet cura hominis sicut tunc: unde dicit: rex meus, qui defendis et gubernas: et Deus meus, qui provides mihi. Deut. 6: audi Israel et cetera. Ergo confido sicut et illi confisi sunt. Item experientia, quia tu solus es qui salvas; unde dicit, qui mandas salutes Jacob. Et hoc dicit, quia olim salvabat per alios, sed hic ipsemet salvat. Isa. 25: ecce Deus noster iste, expectavimus eum, et veniet et salvabit nos. In te inimicos nostros. Hic ponit fiduciam quam habet de Deo. Et primo proponit quod sperat; secundo ostendit quod illud attribuit Deo; tertio ponit causam. Sperat autem auxilium contra inimicos, contra quos habet duplex auxilium: unum ut vincat hostem; et quantum ad hoc dicit, in te, idest in tua virtute, non in nostra, ventilabimus cornu, idest inimicos nostros, vel in praesenti, vel in futuro. Et dicit, cornu, similitudinarie, quia virtus impugnativa bovis est in cornu. Et dicit, ventilabimus, quia in area separantur paleae a frumento: sicut in judicio mali auferentur, et boni remanebunt.
43:6
Aliud auxilium est quod non vincatur ab hoste; et quantum ad hoc dicit, in nomine tuo spernemus insurgentes in nobis, idest per virtutem tuam spernemus omnes hostes nostros in futuro, vel in praesenti, quia nihil potuerunt nobis nocere.
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Non enim. In praecedenti versu Psalmista posuit spem repulsionis hostium; hic autem rationem dictorum ostendit, scilicet quod dixit, in te inimicos nostros, et ideo ostendit quod non sperat in seipso: quia, neque in arcu. Nam 1 Reg. 2, dicitur: arcus fortium superatus est. Item non sperat etiam in gladio: unde, et gladius meus non salvabit me: Ps. 36: gladius eorum confringatur. His enim duobus pugnatur: scilicet arcu ad distantes: unde per arcum designatur astutia hominis per quam homo in futuro sibi providet; quasi dicat: non spero in mea providentia. Gladio pugnatur ad propinquos: in quo designatur potentia; quasi dicat: nec in potentia mea spero, sed in te. Unde habes hanc spem? Ex Deo. Et ostendit per experientiam. Salvasti enim nos ex affligentibus nos: vel in praesenti: quia etsi corporaliter nobis noceant, spiritualiter tamen nocere non possunt; vel in futuro. Sancti dupliciter affliguntur: quandoque in corporalibus, verbis vel factis: 1 Reg. 1: affligebat quoque eam aemula ejus. Quandoque affliguntur spiritualiter, quando peccant illi qui habitant apud eos. Et ab his afflictionibus liberantur a Deo.
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Et odientes nos confudisti, dum non possunt consequi contra nos intentum suum: et confunduntur hic, et confundentur in futuro: Isa. 41: ecce confundentur et erubescent omnes, qui pugnant adversum te.
43:9
In Deo. Hic ponitur gratiarum actio. Et primo ponit laudem, qua ipsi laudabuntur. Secundo ponit laudem, qua ipsi laudabunt: nam in prima laudabunt et laudabuntur: ideo dicit, tota die, idest aeternitate: et haec laus est sancta, quia non est in seipsis, sed in Deo: Hier. 17: laus mea tu es: Ps. 150: laudate dominum in sanctis ejus. Item erit continua, quia, tota die, aeternitatis: Ps. 83: melior est dies una in atriis tuis super millia: laudabuntur dico a Christo: Matth. 10: qui me confessus fuerit, coram hominibus confitebor etc. idest laudabo eum, coram patre meo. Hieronymus habet, in Deo laudabunt, quia sancti in patria laudabunt Deum considerando bonitatem ejus, et confitebuntur gratias agentes de beneficiis.
43:10
Nunc autem. Hic ponit adversitatem sanctorum novi testamenti. Et primo ponit adversitatem quam patiuntur. Secundo ponit eorum patientiam et firmitatem, ibi, haec omnia venerunt super nos. Circa adversitatem autem sanctorum primo tangit adversitatis causam: scilicet subtractionem divini auxilii. Secundo tangit ordinem, ibi, avertisti nos. Sanctus homo tria habet in Deo: scilicet confugium: Ps. 89. Domine, refugium factus es nobis: Prov. 18: turris fortissima nomen domini; ad ipsum currit justus, et exaltabitur. Secundo habet in Deo gloriam: Ps. 3: tu es gloria mea. Tertio ipsum auxilium: Ps. 120: auxilium meum a domino. Quandoque autem in exterioribus videtur quod homo non habeat in Deo refugium: et ideo dicit, nunc autem repulisti nos: quia olim eras refugium: et hoc, inquantum non defendis nos ab impellente: Thre. 2: repulit dominus altare suum: non tamen quantum ad interiora repulit, quia non repellet dominus plebem suam, Ps. 94. Item non es gloria mea, quia, confudisti nos, videris nos in exterioribus confundere, quando sustines nostram confusionem. Item solebas consiliari et auxiliari: sed modo non facis, quia, non egredieris Deus in virtutibus nostris. Et loquitur ad modum ducis. Consuetudo erat in veteri testamento, quod quando Deus auxiliabatur populo pugnanti, tunc Deus egrediebatur ante populum: Habac. 3: egressus es in salutem populi tui et cetera. Hoc autem non signat motum localem in Deo, sed processum providentiae ejus ad exteriora. Nunc autem non egreditur Deus, dum permittit nos succumbere hostibus. Et hoc facit ut abducat nos a terrenis, quia si semper esset prosperitas in rebus temporalibus, homo serviret Deo pro eis. Et si hoc esset intentio nostra, frustraretur in istis. Ut ergo amor noster non sit mercenarius, et intentio nostra non referatur ad corporalia, subtrahit hoc suis amicis.
43:11
Avertisti. Hic ponitur ordo adversitatis sanctorum virorum, quantum ad duo: scilicet quantum ad consolationem quam non habent, et quantum ad afflictionem quam patiuntur. Homines qui vadunt ad bellum, fugiunt, capiuntur, occiduntur, disperguntur, et venduntur. Quantum ad primum dicit: avertisti nos retrorsum post inimicos nostros, idest fecisti nos fugere: Deut. 28: per unam viam egredieris contra eos, scilicet inimicos, et per septem fugies. Hoc maxime pertinet ad sanctos martyres, quia in persecutione aliqui non valentes sustinere, aversi sunt a fide: 2 Pet. 2: melius erat eis viam justitiae non cognoscere, quam post cognitionem retrorsum converti. Aliqui fugiebant: Matth. 10: si vos persecuti fuerint in una civitate, fugite in aliam. Quantum ad secundum dicit, et qui oderunt nos diripiebant sibi: Tob. 3: traditi sumus in direptionem: Isa. 42: ipse autem populus direptus, et vastatus est. Hoc etiam contingit sanctis: quia aliqui direpti sunt a Diabolo, scilicet qui negaverunt fidem: item aliqui capti ab hostibus qui fugiebant. Quantum ad tertium dicit, facti sumus opprobrium: et hoc quia occiderunt nos corporaliter.
43:12
Quantum ad quartum dicit, et in gentibus dispersisti nos, quia ad litteram Judaeis sic accidit: Deut. 28: dispergemini in omnem ventum etc. similiter sancti martyres dispersi sunt.
43:13
Quantum ad quintum dicit, vendidisti populum tuum sine pretio: quia ita occisi sunt martyres sine pretio, scilicet magno. In quo ostenditur quod habebantur viles; Isa. 52: gratis venumdati estis, et non fuit multitudo in commutationibus eorum. Hieronymus habet, non foenerasti. Foenerator dat modicum, et accipit multum; quasi dicat: non multi sunt qui lucrati sunt ibi, quia pauci tunc conversi fuerunt; unde plures mortui quam converterentur. Vel, non fuit multitudo, aliorum qui in morte illorum psallerent Deo: Thre. 1: viae Sion lugent, eo quod non sint qui veniant ad solemnitatem.
43:14
Posuisti. Supra Psalmista posuit oppressionem sanctorum; hic vero ponit eorum vilificationem: et primo ponit vilificationem, quam exterius passi sunt. Ostendit secundo, quid ex hoc efficitur in corde, ibi, tota die verba mea. Circa primum ponit processum vilificationis ex parte vilitatis hominum, et ex parte vilitatis rei. Ex parte vilitatis hominum est, quod primo dicitur alicui opprobrium, scilicet quod est latro vel adulter. Secundo patitur hoc in derisionem. Tertio crescit in fabulam, idest in infamiam. Ex parte personarum, quia primo a suo socio; secundo transit ad alios, tertio divulgatur. Et hoc dicit quantum ad primum, facti sumus opprobrium vicinis nostris, idest fratribus et consanguineis; quia sancti vocabantur sacrilegi, homicidae, vel alia hujusmodi. Et haec illusio fit nutu: unde dicit, subsannationem. Et verbo; unde dicit, et derisum. Subsannatio est, quando rugato naso deridet aliquis. Derisio, quando cum ludo, vel laetitia loquitur quae ad vituperium pertinent: Jer. 20: factus sum in derisum; tota die omnes subsannant me. Et dicit, his qui in circuitu nostro sunt, quasi, non solum vicinis, sed jam ad alios devoluti sumus in vituperium et opprobrium nostrum. Sic etiam sancti martyres fuerunt ab omnibus derisi: 1 Cor. 4: tamquam purgamenta hujus mundi facti sumus.
43:15
Quantum ad tertium irridentur: quia homines loquuntur de eis ut cantant; unde dicit, posuisti nos in similitudinem gentibus. Quando malum infertur alicui, vertitur in parabolam, et dicitur, ita accidat tibi sicut tali. Et sic qui male tractatur, ponitur in opprobrium. Forte aliqui dicebant, sic contingat tibi sicut Laurentio, et aliis: et ideo dicit, posuisti nos in similitudinem gentibus, idest in exemplum mali et opprobrii: Job 17. Posuit me quasi in proverbium vulgi, et exemplum sum coram eis: 3 Reg. 9: erit domus ista in exemplum. Item fit hoc facto et nutu; unde dicit, commotionem capitis in populis: Matth. 27: praetereuntes blasphemabant eum moventes capita sua: Ps. 21: locuti sunt labiis, et moverunt caput. Vel, posuisti, idest in similitudinem Christi, idest hoc nobis pati fecisti, quod Christus passus est; quasi dicat: sicut gentes moverunt Christo capita sua blasphemantes, ita fecerunt nobis.
43:16
Tota die. Hic agit quid ex exteriori opprobrio nascatur in corde. Et primo ponit verecundiam. Secundo subdit causam, ibi, a voce. Primo ponit verecundiam, et dicit, tota die verecundia mea contra me est, idest continue est in conspectu meo. Vel, contra me, idest contra id quod debetur mihi, scilicet honor qui debetur virtuosis. Verecundia, secundum philosophum, est timor de turpi. Est autem turpitudo duplex. Prima secundum veritatem; et haec est turpitudo peccati: et verecundia de tali non cadit in virtuosos, quia non habent in se conscientiam de peccato de quo verecundari possint: sed cadit in malos: Rom. 6: quem fructum habuistis tunc in illis, in quibus nunc erubescitis? Alia turpitudo est secundum aestimationem, scilicet quod patiatur exterius abjecta vel opprobria: et haec est etiam in perfectis viris: et de hac dicit hic, tota die et cetera. Signum verecundiae est rubor in facie. Verecundia est timor confusionis; et passio haec concitat spiritus vitales, et ideo alteratur sanguis. Et inverecundi sunt pallidi, et verecundi sunt rubei. Tamen timidi qui timent mortem, fiunt pallidi, sed non qui timent opprobrium. Et ratio est: quia natura retrahit se ad locum ubi est defectus; unde quando timet de vita, sanguis et spiritus retrahunt se ad principium vitae, scilicet cor. Quando vero timet aliquid exterius, spiritus et sanguis retrahunt se ad exteriora. Dicit ergo, et confusio faciei meae cooperuit me, idest induit vultum meum rubedine. Et dicit, confusio faciei meae, quia nascitur in facie; sed quando est ita magna quod cooperiat totum corpus, causatur ex conculcatione et vilificatione. Quantum ad secundum dicit, a voce exprobrantis. Exprobratio est quando ingeritur alicui improperium in faciem: Ps. 100: tota die exprobrabant mihi et cetera. Oblocutio est occulta detractio: Eccl. 10: si mordeat serpens in silentio, nihil minus ab eo qui occulte detrahit. Sic factum est sanctis tempore persecutionis: nam maximus fecit comprehendi malas mulieres, et confiteri quod Christiani mala fecissent cum eis; unde dicit, a voce exprobrantis. Exprobraverunt etiam Christo, et in se et in membris.
43:17
Et ideo dicit, a facie inimici et persequentis. Et ideo dicit, inimici, quia odium est causa persecutionis: 1 Cor. 4: persecutionem patimur, propter justitiam, et sustinemus.
43:18
Haec omnia. Hic ostendit eorum perseverantiam in bono. Et proponit eorum stabilitatem in duobus. Homo persistere debet in his quae pertinent ad fidem, et in bona operatione. Et dicit quod propter haec omnia quae venerunt super nos, idest propter omnes praedictas adversitates, neque fidem in corde dimiserunt; unde dicit, nec obliti sumus te: Ps. 87: omnes fluctus tuos et cetera. Neque dimiserunt cultum divinum, unde sequitur, et inique non egimus in testamento tuo, idest neque dimisimus notitiam quam habemus de te per fidem. Neque testamentum tuum. Testamentum Dei est pactum initum cum eo in lege et in Baptismo: unde qui facit contra observantiam divini cultus, tunc facit iniquitatem contra testamentum Dei. Et hoc non fecerunt martyres. Hieronymus habet, et non sunt mentiti in te, quia scilicet nec verbo contra eum offenderunt: Eccl. 11: sta in testamento tuo. Item sunt stabiles in bonis operibus justitiae, quae ex recto corde procedunt: et ideo dicit, non recessit retro cor nostrum, per dimissionem charitatis: Luc. 9: nemo mittens manum ad aratrum et cetera. Isa. 1: abalienati sunt retrorsum, scilicet peccatores. Sed charitas martyrum in nullo diminuta est, quantum ad ipsa opera.
43:19
Et dicit, non declinasti semitas nostras a via tua: quasi dicat: non permisisti quod actiones nostrae declinarent a via justitiae tuae. Isa. 30: haec est via, ambulate in ea. Vel, declinasti, secundum aliam litteram, semitas nostras: idest semitae nostrae sunt, ad quas inducit nostra natura secundum se, scilicet secundum concupiscentiam. Et sic quia ducit ad vias cordis nostri, in quibus non est ambulandum, repulisti tales vias a via tua.
43:20
Quoniam. Supra Psalmista posuit mala quae patiuntur sancti, et eorum constantiam; hic autem rationem eorum quae dicta sunt. Et potest hoc cum praemissis continuari dupliciter, secundum duos sensus dictos, ibi, declinasti semitas, idest vias quibus quaerimus quae carnis sunt: et secundum hoc continuatur sic; quasi dicat: non permisisti nos declinare in his quae sunt carnis, quoniam humiliasti nos in loco afflictionis, idest mundi: Eccl. 1: vidi cuncta quae fiunt sub sole, et ecce omnia vanitas. Et in hoc humiliat Deus sanctos dupliciter: scilicet humiliatione virtutis: Ps. 34: humiliabam in jejunio animam meam: et humiliatione coactionis: Ps. 104: humiliaverunt in compedibus et cetera. Quantum ad secundum dicit, et cooperuit nos umbra mortis, idest indicium futurae mortis: nam umbra procedit; postea habemus responsum mortis. Vel, umbra mortis, idest peccatores qui sunt in tenebris, et subjecerunt nos sibi et servituti eorum: Job 28: lapidem caliginis et umbram mortis dividet torrens a populo peregrinante. Si obliti sumus. Hic probat quod dixit. Et primo proponit ea. Secundo ponit divinum judicium. Tertio evidens signum. Dicit ergo: dixi, non sumus te obliti et cetera. Et ideo proponit, si obliti sumus nomen Dei nostri, si, idest non.
43:21
Item, si expandimus manus nostras ad Deum alienum, alienum scilicet a natura divinitatis, et a ritu Judaeorum; quasi dicat, si oramus eos sicut deos, quod est iniqua agere in testamento Dei. Et si ista fecimus, requiret judicium Dei. Et judicium Dei sufficiens est ad hoc requirendum: unde dicit: nonne Deus requiret ista?
43:22
Quasi dicat: imo, quia ipse scit omnia: unde sequitur: ipse enim novit abscondita cordis. Hier. 17: pravum est cor hominis et inscrutabile, et quis cognoscet illud? Quasi dicat: solus Deus. Item probat hoc per indicium evidens: quia si voluissent recedere, nulla mala paterentur sancti in hoc mundo, sicut nunc patiuntur. Et primo ponit causam quare patiantur, quia causa facit martyrem: et ideo dicit, propter te mortificamur tota die: 1 Petr. 4: nemo vestrum patiatur quasi homicida aut fur aut maledicus aut alienorum appetitor; si autem ut Christianus, non erubescat. Secundo ponit mala quae patiuntur: et primo ostendit haec esse mala ex gravitate poenae, ex continuitate, et ex opinione. Punientium gravitas. Quia mortificamur. Continuitas, quia, tota die: 1 Corinth. 14: quotidie morior propter gloriam vestram. Opinio, quia credebant eos occidere non ut beatos, sed ut malos et dignos morte; et ideo dicit, aestimati sumus ut oves occisionis. Ad utilitatem hominum, vel ad patientiam martyrum; quasi dicat: quare mortificamur tota die, et tamen non reclamamus, sed sustinemus sicut oves ductae ad occisionem? Sic etiam fuit de Christo.
43:23
Exurge, quare obdormis, domine? Hic invocat auxilium Dei. Et primo ponitur quaestio admirantis. Secundo petitio divini auxilii. Admiramur ergo, quia permittit sanctos suos sic affligi. Et hoc potest esse aut ex defectu voluntatis, aut cognitionis. Quod non velit, contingit dupliciter: vel propter pigritiam, vel propter contemptum. Quantum ad primum dicit, quare obdormis domine? Quasi dicat, numquid propter pigritiam permittis nos affligi? Et dicitur obdormire propter effectum: Psal. 120: ecce non dormitabit neque dormiet qui custodit Israel. Quantum ad secundum dicit, et ne repellas in finem, scilicet finaliter, etsi videaris nos repulisse ad tempus. Et hoc dicitur de Christo, ut sit verbum nostrum; quasi dicat: abscondisti te, et nondum surrexisti in fide gentium. Exurge in eis, et nos non repellemur ab eis. Quare faciem tuam avertis? Dupliciter contingit defectus cognitionis: vel quia non videt: et ideo dicit, avertis. Quando Deus juvat, videtur respicere: quando non, videtur averti: Exod. 3: videns vidi afflictionem populi mei qui est in Aegypto et cetera. Psal. 26: ne avertas faciem a me. Vel, quare avertis faciem tuam, ut tamen non videamus: nam si videremus, non pateremur aliquod malum. Vel quia est oblitus.
43:24
Et ideo dicit, inopiae nostrae et tribulationis nostrae oblivisceris. Hic enumerat mala quae patimur. Et est triplex malum: in exterioribus, in corpore, et in anima. Quantum ad primum dicit: oblivisceris inopiae nostrae, quia ad literam pauperes erant propter bona sublata: Heb. 10: rapinam bonorum vestrorum cum gaudio suscepistis. Quantum ad secundum dicit, tribulationis, quia multae tribulationes justorum, Ps. 33.
43:25
Quantum ad tertium dicit, quoniam humiliata est in pulvere anima nostra. Aliqui humiliantur animo, aliqui corpore, aliqui spiritu intrinsecus. Et ideo dicit: adhaesit in terra venter noster. Et ponit ventrem pro toto corpore. Vel hoc quod dicit, humiliata est in pulvere anima nostra, refertur ad effectum in spiritualibus: quia, anima, idest cogitatio animae, cogitat terrena: Isa. 29: de terra loqueris, et de humo audietur eloquium tuum. Et venter, idest sensualitas, totaliter terrae inhaeret, vel aliter. Quoniam humiliata est etc. idest perfectiores in nobis humiliati sunt, a pulvere, idest a peccatore: Psal. 1: tamquam pulvis quem projicit et cetera. Item venter, idest infirmi inter nos adhaeserunt terrenis hominibus, quia recesserunt a fide. Contra oblivionem dicit, adjuva nos. Contra obdormitionem dicit, exurge.
43:26
Contra mala dicit, et redime nos propter nomen tuum.
43:2
v. 2 nihil indicari de scriptis documentis, nihil delibris Moysi, sed solum provocari ad traditionem. Sed recogita saepius in illis scriptis moneri: et narres in auribus filii tui et nepotum delesti (hebr, Hier) et planíasti eos, fit allusio ad septem illas gentes Canaan quas eiectum iri saepius dictum est (Gen. 15,21. Ex. 23,23; 32,2. Deut. 7,2. Ios. 3,10; 24,11) ; hos populos afflixisti et expulisti, patres autem nosiros eorum loco plantasti, ut firmi et securi terram nec suae fortitudini, brachio, patres illi adscribere poterant; verum salvavit eos, victoriam 1llis procuravit dextera tua et brachium tuum, divinum auxilium potentissimum et ἐπα vultus tui, favor tuus et gratia (cf. 4,7; 42,3), nam complacuisti in eis, quia dilexit Deus patres tuos (Deut. 4,37; 7,8; 10,15); ceterum cf. Bs 19,8 ; 32,16. Ios. 24,12. lud. 7,2. Is. 42,13; 59,16, etc. Atque eadem norma etiamnum Valse similiter syr; textus mas. Hier: praecipe salutes Iacob; verum petitio veniet postea v. 24; hoc loco exponitur et narratur Dei potentia, quare lectio LX X, syr, vulg retinenda est. | : Potentia Dei eadem est quae antea; itaque
43:6
v. 6 in £e, in nomine tuo, = per te, tuo nomine invocato, ventilabimus cornu, fortiter prosternemus ; cf. Deut. 33,17. Ez. 34,21. Dan. 8,4; et spernemus, conculcabimus (hebr, (ע1116 insurgentes in nos, in nobis vulg, explica ex promiscuo usu in cum abl. et acc. in nos, contra nos. In sola ope divina reponi spem, pariter enuntiatur
43:7
v. 7 non enim in arcu meo, recensentur arma quibus eminus et cominus pugnatur ; et soli Deo adscribitur victoria, salus, confusio hostium
43:8
v. 8 salvasti enim nos ; quare
43:9
v. 9 in Deo gaudebimus tota die (Hier); continuo, omni tempore gloriabimur de Deo, ita Aq ἐν «à Θεῷ καυχησόμεθα, Sym, τὸν Θεὸν ὑμνοῦμεν χατὰ πᾶσαν ἡμέραν ; et nomen tuum. celebrabimus in saeculum, per omnes generationes. Explicat Ag. illud vulg /audabimur in Deo 1.e. tantum Deum nos habere gloriamur ; fortasse magis ad litteram : nobis erit gloriae et laudi populum Dei talis vocari et esse. - ἐξ ; At praesens rerum conditio quam diversa, quam hisce contraria
43:10
v. 10 et, nunc repulisti nos, ignominia nos 811601801, et non egrederis cum nostris exercitibus. Deum non esse cum pugnantibus, apparet ; nam v. 1l'in fugam nos dedisti coram hostibus, Hier vertisti terga nostra hosti; e£ qui oderunt nos, diripiebant sibi, praedabantur sibi (dativus commodi), scil. prout volebant, omnia rapiebant ;
43:12
v. 12 dedisti nos quasi gregem ad devorandum (Hier), quasi pecus ad cultrum destinatum; ef in gentibus, inter gentes, nos dispersisti; narrat Sennacherib se expugnasse quadraginta sex urbes munitas, cum Ezechias Iudaeae se non subiecisset, et castella et oppida innumerabilia, et ducenta millia centum quinquaginta homines, viros ac mulieres, abstulisse (vide quae adduxi in Comment. in Isaiam I p. 264, 596); insuper de Israelitis inter gentes captivis sermofit Am. 1,6.9;10oe13,6. Non solum victi sunt et captivi 82000011, gratis quoque hostibus venditi
43:13
v. 13 vendidisti populum tuum sine pretio, ergo gratis ; ad litteram vertit | Sym ἀπέδου οὐχ ὑπάρξεως, et alius ἐν οὐχ ὑπάρξει, 1.6. tam vili pretio, ut pretium iam non dici possit; ipse Deus vili pretio eos tradidit, hebr nec multum fecisti (acquisivisti) pretiis eorum, ut Gen. ait, hac venditione non es factus ditior; simili modo explica LXX vulg non fuit multitudo pretii in commutationibus eorum, in venditione eorum, similiter Sym χαὶ οὐ πολλὴν ἐποίησας τὴν τιμὴν αὐτῶν, non magnum fecisti pretium eorum. Sensus est : permisisti hostibus, ut nos 12808 et nosira raperent et in praedam agerent. Hisce calamitatibus accedit opprobrium gentium vicinarum et subsannatio; querela est satis acerba :
43:14
v. 14 tu ipse posuisti nos opprobrium vicinis nostris,
43:15
v. 15 in proverbium gentibus, ita ut populi de nobis irridentes capita moverent (21,8); LXX ἔθου ἡμᾶς εἰς παραθολὴν, in parabolam, dicterium, fabulam, in carmen irrisorium, probrosum 9 Reg. 9,7 Israel erit in proverbium et in fabulam cunctis populis). Ezechias rex molitus erat rebellionem contra Assyrios; invasione Sennacherib facta mox coactus est fateri et legatis missis dicere : peccavi, omne quod imposueris mihi faciam (4 Reg. 18,14). Praeclara sane materia ludibriorum pro Edomitis ; dein in memoriam revocandae sunt blasphemiae et irrisiones Rabsacis (4 Reg. 18,19-35 ; 19,10-13 ; Is. 36,4-20 ; 37,10-13); unde facile intelligitur quoque
43:16
v. 16 א/0/ die, continuo, confusio, ignominia mea coram me est,
43:17
v. 17 a voce ezprobrantis et blasphemantis, a facie inimici et ultoris (hebr, Hier), propter hostem vindietam spirantem. Cogita de defectione, quam Ezechias fatetur, dicens : peccavi, recede a me etc. Et ad augmentum doloris et ad magnam admirationem, en, haec irisfissima rerum conditio accidit instauratione cultus morumque a rege pio facta ;
43:18
v. 18 nec obliti sumus te, nec fidem fregimus (nec mentiti fuimus, Hier) foederi tuo;
43:19
v. 19 non recessit retro cor nostrum nec declinavit gressus noster a via tua (hebr); animus noster et ratio vitae, internum et externum, cogitationes et opera, omnia ad tuam legem et ad sinceram pietatem erant composita — et tamen
43:20
v. 20 humiliasti nos contrivisti nos in loco afflictionis ; quod legitur *2, ὅτι, quoniam, supplendum erit, quod ex v. 18.19 sequitur : quid igitur " deliquimus, vel quid 681586 est, quoniam contrivisti nos, cladibus acceptis; hebr in loco canum aureorum, Aq ἐν τόπῳ σειρήνων, Sym ἐν τόπῳ ἀχοιήτῳ, ln deserto; locutio est satis obseura. Contrivisti nos et regionem nostrarh vertisti in desertum Ὁ alii mutato textu coniectant : ad instar vermis (?) contrivisti nos; profundam miseriam depingit sunt et imago adversitatum ; de umbra mortis vide 23,4. Loca deserta tamquam habitacula canum aureorum (Schakale) aliarumque ferarum exhiberi solent apud prophetas Is. 13,22; 34,13; 43,20. Ier. 10,22; 49.33. Qui psalmum ad tempus Machabaeorum referunt, in deserto explicant ex 1 Mach. 2,29-38. | Iterum affirmatur rectus Dei cultus viguisse et vigére in populo
43:21
v. 91 si obliti essemus nomen Dei nostri et si erpandimus, expandissemus manus nostras ad Deum alienum, numquid Deus non investigaret istud ? ipse enim novit abscondita cordis ; magna confidentia provocant ad Dei scrutationem cordium. Si essemus cultores deorum, recte puniremur ; at nunc prorsus aliter res se habet; quoniam propter te mortificamur tota die, caedimur continenter; in Deo confisus et ab Isaia propheta confortatus rex Ezechias postulationi deditionis resistit ; terra autem vastationibus et ו obnoxia est ; marrat enim SERA cherib, urbes munitas quadraginta sex, castella initio. et oppida. s capta esse (cf. Comment in Isaiam I, p. 596); propterte cf. Is. 31,10- = — 17; in quo quasi censu habeantur ab hostibus, per hyperbolen ad rei indignitatem demonstrandam exprimitur ; aestimati sumus sicut oves cultro et lanienae destinatae; iam non ut homines ab hostibus habemur, sine ulla verecundia mactamur, veluti pecora. Versum suo instituto accommodat Paulus (Rom. 8,36). | Illud propter te mortificamur simul vehemens est compellatio Dei, | ut tandem opem ferat ; unde
43:23
v. 23 ezsurge, quiescere videtur quamdiu non succurrat (Is. 42, 13.14), imo dormire (cf. 3 Reg. 18,27), quare obdormis, evigila, ne repellas in finem, in perpetuum;
43:24
v. 24 quare faciem tuam abscondis ? quia non videre, curare vult miserias, abscondit ne videat neve ad miserationem moveatur ; eodem sensu avertis faciem a nobis. Quod gestu externo significatur, etiam animo inesse probabile est : oblivisceris miseriae nostrae et angustiae nostrae? et qualis ac quanta sit afflictio v. 29 quoniam incurvata est ad pulverem anima nostra; curvi sedemus in cinere et pulvere, symbolum est abiectionis summae et tristitiae (Is. 51,23) ; 1mo prostrati iacent in pulvere : conglutinatus est terrae venter noster; en, in quali humiliatione est populus qui vocatur ex nomine Domini! Unde intelhgitur
43:26
v. 26 exsurge, adiuva nos, redime nos propter nomen tuum, tua agitur gloria; tua censetur ignominia quae est ignominia populi tui. Nam apud gentes una est sors, clades, victoria, gloria populi et Dei sui. Et propter nomen suum Deus clade Assyriorum liberavit populum suum (Is.
43:4
… is given to the name of the divine nature, Elōhim, which however often proves secondary and substituted for the original Jahweh (cf. Ps. 14 with 53; 40, 14-18 with 70; moreover Jahweh is required by grammar in Ps. 59, 6; 80, 5, 8, 20; and by style in Ps. 43, 4; 45, 8; 48, 15; 50, 7). The section formed by books II-III thus had, for a period, an existence independent of the other two, and then underwent the revision of which it bears the traces. …
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.