Eructavit cor meum. The excellence of Christ’s kingdom, and the endowments of his church.
Dauid singularly moued in hart and tongue, 3. prophecieth Christs excellencie, indowing his Church with most worthie dowries. 11. by way of exhortation forshewing her internal and external beautie. 17. with perpetual succession of Pastors feeding the flock euen to the worlds end.
1Unto the end, for them that shall be changed, for the sons of Core, for understanding. A canticle for the Beloved.Per quelli, che saranno cangiati. Ai figliuoli di Core, Salmo di intelligenza; cantico per lo diletto.Vnto the end, for them, that shal be changed, to the sonnes of Core, for vnderstanding, a Canticle for the beloued.In finem, pro iis qui commutabuntur. Filiis Core, ad intellectum. Canticum pro dilecto. 2My heart hath uttered a good word: I speak my works to the king: My tongue is the pen of a scrivener that writeth swiftly.Il mio cuore ha gettato una buona parola: al re io recito le opere mie. La mia lingua è la penna di uno scrittore, che scrive velocemente.MY hart hath vttered a good word: I tel my workes to the king. My tongue is the penne of a scribe, that writeth swiftly.Eructavit cor meum verbum bonum: / dico ego opera mea regi. / Lingua mea calamus scribæ / velociter scribentis. 3Thou art beautiful above the sons of men: grace is poured abroad in thy lips; therefore hath God blessed thee for ever.Specioso in bellezza sopra i figliuoli degli uomini, la grazia è diffusa sulle tue labbra; per questo ti benedisse Dio in eterno.Goodly of beautie aboue the sonnes of men, grace is powred abrode in thy lippes: therfore hath God blessed thee for euer.Speciosus forma præ filiis hominum, / diffusa est gratia in labiis tuis: / propterea benedixit te Deus in æternum. 4Gird thy sword upon thy thigh, O thou most mighty.Cingi a' tuoi fianchi la tua spada, o potentissimo,Be girded with thy sword vpon thy thigh, ô most mightie.Accingere gladio tuo super femur tuum, potentissime. 5With thy comeliness and thy beauty set out, proceed prosperously, and reign. Because of truth and meekness and justice: and thy right hand shall conduct thee wonderfully.Colla tua speciosità, e bellezza tendi l'arco, avanzati felicemente, e regna, Mediante la verità, e la mansuetudine, e la giustizia: e a cose mirabili ti condurrà la tua destra.With thy beautie and fayrnesse intend, procede prosperousely, and reigne, Because of truth, and mildenesse, and iustice: and thy right hand shal conduct thee meruelously.Specie tua et pulchritudine tua / intende, prospere procede, et regna, / propter veritatem, et mansuetudinem, et justitiam; / et deducet te mirabiliter dextera tua. 6Thy arrows are sharp: under thee shall people fall, into the hearts of the king’s enemies.Le tue penetranti saette passeranno i cuori de' nemici del re, i popoli cadranno a' tuoi piedi.Thy sharpe arrowes, the peoples vnderneth thee shal fal into the hartes of the kings enemies.Sagittæ tuæ acutæ: / populi sub te cadent, / in corda inimicorum regis.
7Thy throne, O God, is forever and ever: the sceptre of thy kingdom is a sceptre of uprightness.Il tuo trono, o Dio, per tutti i secoli: lo scettro del tuo regno, scettro di equità.Thy seate ô God for euer and euer: a rod of direction the rod of thy kingdom.Sedes tua, Deus, in sæculum sæculi; / virga directionis virga regni tui. 8Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.Hai amato la giustizia, ed hai odiato l'iniquità; per questo ti unse, o Dio, il tuo Dio di un unguento di letizia sopra li tuoi consorti.Thou hast loued iustice, and hast hated iniquitie: therfore God, thy God, hath annoynted thee with the oile of gladnes aboue thy felowes.Dilexisti justitiam, et odisti iniquitatem; / propterea unxit te Deus, Deus tuus, / oleo lætitiæ, præ consortibus tuis. 9Myrrh and stacte and cassia perfume thy garments, from the ivory houses: out of whichSpirano mirra, e lagrima, e cassia le tue vestimenta tratte dalle case d'avorio;Myrrhe, and Aloes, and Cassia from thy garmentes, from houses of yuorie; out of the whichMyrrha, et gutta, et casia a vestimentis tuis, / a domibus eburneis; ex quibus delectaverunt te 10The daughters of kings have delighted thee in thy glory. The queen stood on thy right hand, in gilded clothing; surrounded with variety.Onde te rallegrarono le figlie dei regi rendendoti onore. Alla tua destra si sta la regina in manto d'oro, con ogni varietà di ornamenti.the daughter of kinges haue delighted thee in thy honour. The Queene stood on thy right hand in golden rayment: compassed with varietie. Heare daughter,filiæ regum in honore tuo. / Astitit regina a dextris tuis / in vestitu deaurato, circumdata varietate. 11Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father’s house.Ascolta, o figlia, e considera, e porgi le tue orecchie, e scordati del tuo popolo, e della casa di tuo padre.and see, and incline thyne eare: and forget thy people, and the house of thy father.Audi, filia, et vide, et inclina aurem tuam; / et obliviscere populum tuum, et domum patris tui. 12And the king shall greatly desire thy beauty; for he is the Lord thy God, and him they shall adore.E il re amerà la tua bellezza; perché egli è il Signore Dio tuo, e a lui renderanno adorazioni.And the king wil couet thy beautie: because he is the Lord thy God, and they shal adore him.Et concupiscet rex decorem tuum, / quoniam ipse est Dominus Deus tuus, et adorabunt eum. 13And the daughters of Tyre with gifts, yea, all the rich among the people, shall entreat thy countenance.E le figlie di Tiro porteranno dei doni: porgeran suppliche a te tutti i ricchi del popolo.And the daughters of Tyre with giftes, al the rich of the people shal besech thy countenance.Et filiæ Tyri in muneribus vultum tuum deprecabuntur; / omnes divites plebis.
14All the glory of the king’s daughter is within in golden borders,Tutta la gloria della figlia del re è interiore: ella è vestita di un abito a varj colori,Al the glorie of that daughter of the king is within, in borders of goldOmnis gloria ejus filiæ regis ab intus, / in fimbriis aureis, 15Clothed round about with varieties. After her shall virgins be brought to the king: her neighbours shall be brought to thee.con frange d'oro. Saranno presentate al re dopo di lei altre vergini: le compagne di lei saranno condotte a te.clothed round about with varieties. Virgins shal be brought to the king after her: her neighbours shal be brought to thee.circumamicta varietatibus. / Adducentur regi virgines post eam; / proximæ ejus afferentur tibi. 16They shall be brought with gladness and rejoicing: they shall be brought into the temple of the king.Saranno condotte con allegrezza, e con festa, saran menate al tempio del re.They shal be brought in ioy and exultation: they shal be brought into the temple of the king.Afferentur in lætitia et exsultatione; / adducentur in templum regis. 17Instead of thy fathers, sons are born to thee: thou shalt make them princes over all the earth.In luogo de' padri tuoi sono nati a te de' figliuoli; tu li costituirai principi sopra tutta la terra.For thy fathers there are borne sonnes to thee: thou shalt make them princes ouer al the earth.Pro patribus tuis nati sunt tibi filii; / constitues eos principes super omnem terram. 18They shall remember thy name throughout all generations. Therefore shall people praise thee for ever; yea, for ever and ever.Eglino si ricorderan del tuo nome per tutte le generazioni. Per questo daranno a te laude i popoli in eterno, e pe' secoli de' secoli.They shal be mindeful of thy name in al generation and generation. Therfore shal peoples confesse to thee for euer: and for euer and euer.Memores erunt nominis tui in omni generatione et generationem: / propterea populi confitebuntur tibi in æternum, et in sæculum sæculi.
44:1
Berthier
For them that shall be changed, i.e., For souls happily changed, by being converted to God; (Challoner) or it may allude to the variety of speakers here introduced. (Berthier)
Calmet
Protestants leave shoshannim, which some translate, "on the lilies," (Aquila; St. Jerome) or "instrument of six strings." (Calmet)
Challoner
The beloved, viz., our Lord Jesus Christ. (Challoner)
Calmet
Hebrew, "of loves;" or of the young women, friends of the bride, (yedidoth) who sung the Epithalamium, as we see in the 18th Idyl of Theocritus. The Jews formerly explained this psalm of the Messias, as well as all the Fathers after the apostles, Hebrew, 1:8. Many passages cannot refer to Solomon's marriage with the daughter of Pharao, though some might be referred to that event, as a figure of Christ's union with his Church. (Calmet)
Worthington
The whole had better be understood of Christ, (Berthier) being intended for the instruction of all converts from paganism and schism. (Worthington)
44:2
Berthier
Uttered. Hebrew rachash, "boileth," as one unable to contain himself. (Berthier)
Calmet
Speak, or "dedicate," dico, (Haydock) though here it only means to speak. (Calmet)
St. Jerome
He addresses the object of his praise, instead of invoking the muses. (St. Jerome)
Calmet
Swiftly. I have not to meditate. (Calmet)
Haydock
The Holy Ghost moves my tongue, (2 Peter 1:21.) as fast as my hands can write, Jeremias 36:18., and 4 Esdras 14:39. (Haydock)
Worthington
High mysteries, in honour of the great king, occupy my thoughts, and to him I refer this canticle. (Worthington)
44:3
Haydock
Beautiful. The corporal beauty of Christ may be problematical. (Haydock)
St. Augustine
But justice is the truest beauty. (St. Augustine)
St. Jerome
All admired his eloquence, (Luke 4:22., and John 7:46.) and innumerable converts were made, by the preaching of his word. (St. Jerome)
The young women here address the spouse.
Calmet
Therefore, I say, (Rabbins) or "because" God hath chosen thee freely. Solomon was styled the beloved, (2 Kings 12:25.) and was highly favoured, Wisdom 8:20., and 3 Kings 4:29., etc. But this was only a figure of Jesus Christ, (Calmet) whose hypostatical union was an effect of gratuitous predestination, (St. Augustine, praed. xv.) though his other graces were merited. (St. Chrysostom) (Sa) (Calmet)
Worthington
He was most excellent in all sorts of gifts. (Worthington)
44:4
44:5
Worthington
Reign. Devise, execute, and perfect the establishment of thy spiritual kingdom. (Worthington)
St. Jerome
Solomon was no warrior; but he only wanted enemies to be so. The sword of Christ is his word, (Hebrews 4:12.) anger, (Apocalypse 19:15.; Calmet) or human nature. (St. Jerome)
Robertson
Some translate, "and ride," because kings were mounted on chariots, and governed their people with the reins of justice, etc. (Robertson)
Haydock
Justice. These titles are eagerly desired by monarchs; as martial prowess, clemency, and justice, (Calmet) render them objects of terror, and of love. (Haydock)
Christ conquered by his miracles, mildness, etc., (Calmet) propagating the truth, and punishing the rebellious. (Worthington) (Psalm 2:8.)
44:6
Calmet
Fall. This seems to be placed too soon, in order to shew the rapidity of the conquest. (Calmet)
Haydock
"Thy arrows are sharp, shot into the hearts," etc. (Haydock)
St. Chrysostom
Some explain in corde, (as the Hebrew, Septuagint, etc., read) of the voluntary submission of those who had formerly been enemies of the Messias. (St. Chrysostom, etc.)
"Thy sharp arrows, the people subject to thee, shall fall into," etc.
Berthier
Men are sometimes represented as arrows, Isaias 49:2. (Berthier)
44:7
O God, O Theos. The Septuagint thus mark the vocative case, (Psalm 138:17.; Haydock) and it is clear, that the Messias is here styled God, (Hebrews 1:8.) though some of the Jews would evade this proof by saying, "God is thy throne," 1 Paralipomenon 29:23. Even Munster translates, O Deus, and the Jew Agesila, o Thee. Elohim is never addressed to any one by the prophets, but to the true God, (Berthier) and this title alludes to the judicial character of Christ, (Acts 10:42.; Calmet) of whose kingdom there shall be no end, Luke 1:33.
Calvin is very bold in asserting, that David spoke properly of Solomon, as if the apostle had applied the text to our Saviour only in the mystical sense; whereas many things cannot belong to the former, and the Chaldean and Fathers expound this psalm of Christ and his Church.
Worthington
Solomon did not persevere in wisdom, and his beauty was equalled by that of Absalom, etc. (Worthington)
44:8
Theophylactus
God. Symmachus Thee. (Theophylactus)
Du Hamel
Elohim is used in both places, (Haydock) with a singular verb, as being spoken of the Deity. (St. Irenaeus 3:6.) (Bossuet) (Du Hamel)
Berthier
"O Elohim, thy Elohim," (Haydock) which implies more than one person in God. (Berthier)
Worthington
Many king might be preferred to Solomon; but Christ was raised above all. (Worthington)
Fellows. In consequence of the free gift of God, in uniting the human nature to the second person, the Messias advanced in glory; (Haydock) or rather the prophet speaks of his subsequent merits, which entitled him to the greatest felicity.
Berthier
The oil of gladness, alludes to the reward of his labours. Dia touto seems to require this sense, though the Hebrew may be rendered, "because." (Berthier)
Menochius
Either the cause or the effect may be meant. (Menochius)
Calmet
Solomon was chosen before many of his elder brothers; but Christ was anointed by the Holy Ghost, Acts 10:38. (Calmet)
44:9
Haydock
Perfume. Literally, "from thy garments, from the ivory houses, out of which they have delighted thee, (10.) the daughters of kings, in thy honour." They esteem it an honour to wait upon thee, and perfume thy robes, which are placed in chests of ivory, with odoriferous herbs. (Haydock)
Homer
They had been given, together with the ivory boxes, as a present to Solomon at his marriage, and might give him delight, (Calmet) as it was then deemed unpolite to refuse a present. (Homer, Odyssey S.)
Calmet
Stacte. Literally, "the drop" gutta, (Haydock) distils from the myrrh, the wood of settim, (Numbers 24:6.) and may denote aloes, but not the plant. (Calmet)
Haydock
Mortification and humility (Worthington) raise the soul on high, 2 Corinthians 2:16. (Haydock)
Calmet
The blessed Virgin [Mary] is here styled a house of ivory. The Church, and all who observe purity, may be considered as God's temples, 1 Corinthians 3:17. (Calmet)
St. Augustine
The virtues of Christ are this precious perfume. (St. Augustine, etc.)
Calmet
Houses. Septuagint Bareis, a word which means "a tower." Some have not understood this, and have rendered it, gravibus, "heavy," (St. Jerome, ad Prin.) which others have improperly correct by gradibus, "steps." (Calmet)
Houbigant would change three words, and translate, "from ivory vessels, the vases of thy anointing."
44:10
Haydock
Clothing. Hebrew, "in gold of Ophir." (Haydock)
Berthier
The Church is spotless, Ephesians 5:26. The attendants of this glorious queen, are the nations converted, or Christian virgins. They are not the maids of Pharao's daughter, whose marriage was never commended. (Berthier)
Berthier
House. Paganism, and the observances of the old law. (Berthier)
The Church, and every faithful soul, may be styled the daughter, as well as the spouse of Christ.
44:12
Lord. Hebrew adonaiic, "thy master," and worship him, (Haydock) like a dutiful wife, 1 Peter 3:6., and 3 Kings 1:16.
Calmet
God is not found in the Septuagint. The title belongs to Jesus Christ, the spouse, who has been twice called God before. (Calmet)
44:13
Bossuet
Daughters of Tyre; the city, with her dependant villages. (Bossuet)
Calmet
Tyre might send presents on this grand occasion, or might even pay tribute, 2 Paralipomenon 9:26. (Calmet)
Berthier
Idolatrous nations submitted to Christ. (Berthier)
44:14
Calmet
Is within. Roman Septuagint, etc., have "of Hesebon," by mistake, for Esothen. (Calmet)
Kimchi
Queens in the East, could not appear much abroad. (Kimchi)
Calmet
When they go out, they cannot be seen. The beauty of the Church consists in virtue, and in the grace of God. (Calmet)
44:15
St. Chrysostom
Virginity became honourable only after the coming of Christ. (St. Chrysostom)
44:16
Worthington
Temple. Even virgins (Haydock) out of the Church, cannot please the king. (St. Augustine) (Worthington)
44:17
Haydock
Sons. Protestants, "shall be thy children." (Haydock)
Worthington
This was the wish of those present. But it does not appear that the daughter of Pharao had any children, (Calmet) and thus it seems improbable, that she is here spoken of, as the psalmist foretells the establishment and glory (Berthier) of the Church, by means of the apostles, (St. Chrysostom) and their successors, who are made princes over all the world. Let those who are cut off acknowledge this, and come to the unity, that they may be introduced into the temple of the king. (St. Augustine) (Worthington)
Calmet
Innumerable saints of all ranks, kings and emperors, acknowledge the Church for their mother, and submit to her. (Calmet)
44:18
Houbigant
They. Hebrew, Septuagint of Aldus and Complutensian, and the Greek Fathers, have "I will;" yet this is contrary to the Vatican and Alexandrian Septuagint, (Berthier) and seems less accurate. (Houbigant)
Berthier
The prophet was not to life for ever, so that the fame of the Church was to be spread by others. (Berthier)
Worthington
Ever. There shall be pastors and faithful people to the end. (Worthington)
44:1
For them that shall be changed.... i.e., for souls happily changed, by being converted to God.—Ibid. The Beloved.... Viz., Our Lord Jesus Christ.
44:1
Perteyning to the new Testament.
Gentiles conuerted from paganisme to Christianitie:
and al others returning from schisme, or other sinnes,
for their instruction,
this Psalme is a mariage songue of the beloued bridgrome and bride: Christ and his Church.
44:2
I haue receiued by diuine inspiration in my hart and cogitation,
a most high Mysterie.
To the honour therfore and glorie of this king (vvhom I secretly see in my hart) I vtter and referre al my vvorkes, and this particular Canticle.
From the abundance of my hart, my tongue also speaketh,
& that presently without delay
44:3
Description of Christ, most excellent in al internal and external giftes.
44:4
The prophet seing in spirite the perfections which he wisheth in Christ, in maner of congratulating, describeth his fortitude, fighting against the diuel for the Church.
44:5
purposing,
prosecuting,
and perfecting the conquest, and so establishing thy spiritual kingdome.
Not vvith warlike armour of this world, but by assaulting the aduersarie with truth:
defending thyselfe and thy souldiers with the shield of mildnes,
and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe.
44:6
Preaching of Christs Gospel, his grace mouing the hartes of the hearers, is liuelie and forcible, more pearcing then anie two edged sword.
The example of people conuerted, shal moue the hartes of the aduersaries to come also vnto the truth.
44:7
7. Thy seate Ô God for euer and euer.] Seing S. Paul (Heb. 1. v. 8.) affirmeth expresly that these wordes are spoken of the Sonne of God, Christ our Sauiour, Caluin expoundeth this Psalme contratie to S. •aul. and therby proueth his excellencie aboue Angels: Iohn Caluin is wonderful bold to auouch that in the simple & proper sense, Dauid spake of his sonne Salomon, and the daughter of Pharao, as if that were the literal sense, and S. Paul only expounded it mystically. But first the solemne preface in the two first verses importeth farre greater thinges, then agree to anie terrestrial king Secondly, this excellent beautie described (v. 3.) aboue the sonnes of men, can not be verified of Salomon, for Absalom (2. Reg. 14. v 25.) and Adonias were also very beautiful. (3. Reg. 1. v. 6.) As for Salomons wisdom, or other vertues, he perseuered not therin, and so he was not blessed for euer. Thirdly, the prophet here calleth the person of whom, and to whom he speaketh, God. v. 7. & 12. Fourtly, not only the ancient Fathers, and Doctors of the Church, but also the Hebrew Rabbins, and the Chaldee paraphrasis, expound this Psalme literally of the promised Messias, and his kingdom the Church.
Christs kingdom shal haue no end. Luc 1. v. 33.
44:8
Thou defendest and rewardest the good, finally forsakest and punishest the wicked.
more peculiarly the God of Christ, by hypostatical vnion.
Diuers kinges (as Dauid him selfe, Iosaphat, Ezechias, and Iosias) were as godlie as Salomon, and perseuered good to the end, which is doubted Salomon did not: but Christ incomparably was annointed, & indued with al graces aboue al kinges.
44:9
Mortification which conserueth from putrifying,
humilitie aswaging pride,
being smal in the first spring grovveth great,
humanitie assumpted; and sanctified persons, in vvhom Christ dwelleth as in cleane, shining, odoriferous houses;
44:10
sincere faithful soules more deare to their spouse Christ, then daughters of temporal kinges
The Catholique Church, in faith purified as gold:
vvith varietie of states. as Clergie, Laity and diuers sortes of religious Orders, and other professions, al vnited in the same faith, hope, and charitie.
carifully al that Christ thy spouse speaketh to thee by his Spirite
44:11
diligently put the same in practise:
vvith al obedience and readines, and returne not to former infidelitie, no• to corrupt life.
44:12
Christ loueth the Church adoined with his giftes,
and mutually his true children loue and serue him.
44:13
Manie of al nations submitle themselues, and al that they haue to Christ.
44:14
Internal vertues are most especial ornaments:
exterior are required to edifie others in diuers sortes of vertues.
44:15
By this meanes manie more are conuerted to christianitie:
and one countrie inuiteth and draweth another.
44:16
16. They shal be brought into the temple of the king.] The temple of the king, saith S. Augustin, is the Church, the temple of the king is in vnity, the temple of the No saluation out of the Church. king is not ruinous, not cut insunder, not diuided. the ioyning of liuing stones is charitie. Nothing is more euidenr. Attend now the verie temple of the king, for from thence he speaketh, because of the vnitie spread in the round earth. For those that vvould be virgins (faithful soules) vnles they be brought into the temple of the king (the Catholique Church) they can not please the bridgrome.
44:17
17. For thy fathers there are borne sonnes to thee.] The Apostles begotte thee (ô Christian Church) they were sent, they preached, they are the fathers. But could they be alwaies corporally with vs? Could anie of them tarie here til this time? could they tarie to the time yet to come? But vvas therfore the Church Perpetual succession of Byshops in place of the Apostles. leaft desolate by their departure? God forbid. For thy fathers, sonnes are borne to thee. VVhat is this for thy fathers, sonnes are borne to thee? The Apostles were sent fathers, in place of the Apostles sonnes are borne to thee; Byshops are appointed. For whence were the Bishops borne, that are at this day through the vvorld? the Church herselfe calleth them fathers, •he begate them, and appointed them in the seates of the fathers. Do not therfore thinke thy self desolate (o christian Church) because thou seest not Peter, seest not Paul: for thou seest not them by vvhom thou wast borne, but of thyne issue fatherhood is sprong to thee For thy fathers, sonnes are borne to thee, thou shalt make them princes ouer al the earth. This is the Catholique Church. Her children are made princes ouer al the earth: her sonnes are constituted for fathers. Let them acknowlege this that are cut of: let them come to the vnitie, be they brought into the temple of the king. Thus S. Augustin.
As Apostles came in place of Patriarches and Prophetes: so stil Bishops, and Priestes succede in the Church, pastors, and gouernours therof.
44:18
These pastores shal stil teach the true Christian doctrin.
and stil there shal be Christian people that wil folow and professe the same.
44:1
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The tongue of the Lord —His Holy Spirit. In the Psalm: “My tongue is a pen.”
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.”
Tertullian † AD 220 The Five Books Against Marcion 4.14
… for “my heart,” says He, “hath indited a very good word.”
Tertullian † AD 220 Against Hermogenes 18
… Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then, if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”
Tertullian † AD 220 Against Praxeas 7
… for by proceeding from Himself He became His first-begotten Son, because begotten before all things; and His only-begotten also, because alone begotten of God, in a way peculiar to Himself, from the womb of His own heart—even as the Father Himself testifies: “My heart,” says He, “hath emitted my most excellent Word.”
Tertullian † AD 220 Against Praxeas 11
… that is, (you must prove to me) that the Scriptures show the Son and the Father to be the same, just as on our side the Father and the Son are demonstrated to be distinct; I say distinct , but not separate : for as on my part I produce the words of God Himself, “My heart hath emitted my most excellent Word,”
Origen † AD 254 Origen De Principiis iv.1.5
5. What are we to say, moreover, regarding those prophecies of Christ contained in the Psalms, especially the one with the superscription, “A song for the Beloved;”
Origen † AD 254 Origen De Principiis iv.1-2.5
5. And what are we to say regarding the prophecies of Christ in the Psalms, there being a certain ode with the superscription “For the Beloved,”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… As to the former titles, they look for any account of them that any one may offer, but in the case of this one they proceed differently and ask, What is the Son of God when called the Word? The passage they employ most is that in the Psalms,
Origen † AD 254 Origen's Commentary on the Gospel of John 1.42
… This is scarcely the place to show how the word “horse” is often used in passages spoken for our encouragement in sacred learning. I only cite two of these: “A horse is deceitful for safety,” and “Some trust in chariots and some in horses, but we will rejoice in the name of the Lord our God.” Nor must we leave unnoticed a passage in the forty-fourth Psalm,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.4
In the forty-fourth Psalm: “My heart hath breathed out a good Word. I tell my works to the King.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.30
… Thou art lovely in beauty above the children of men: grace is shed forth on Thy lips, because God hath blessed Thee for ever. Be girt with Thy sword on Thy thigh, O most mighty. To Thy honour and to Thy beauty both attend, and direct Thyself, and reign, because of truth, and meekness, and righteousness.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 13
And thus also John, describing the nativity of Christ, says: “The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth.” For, moreover, “His name is called the Word of God,” and not without reason. “My heart has emitted a good word;”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 15
… If Christ is man only, how does He say, “I proceeded forth and came from God,” when it is evident that man was made by God, and did not proceed forth from Him? But in the way in which as man He proceeded not from God, thus the Word of God proceeded, of whom it is said, “My heart hath uttered forth a good Word;”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 17
… For He says the same that John and the rest say; nay, both John and the others are perceived to have received from Him what they say. For if John says, “All things were made by Him, and without Him was nothing made,” the prophet David too says, “I tell my works to the King.”
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 4.8
14. Even as our mind emits from itself a word, —as says the prophet, “My heart hath uttered forth a good word,”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.3
… For how can He be one of the things made by Him? or how shall He be the only-begotten who, as they say, is reckoned with all the rest, if indeed He is a thing made and created? And how can He be made of things which are not, when the Father says, “My heart belched forth a good Word;”
St Athanasius of Alexandria † AD 373 Deposition of Arius 3
… or how can He be the Only-begotten, when, according to them, He is counted as one among the rest, since He is Himself a creature and a work? And how can He be “made of things that were not,” when the Father saith, “My heart hath uttered a good Word,” and “Out of the womb I have begotten Thee before the morning star
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 5
… For whence may one conceive the Son to be, who is the Wisdom and the Word, in whom all things came to be, but from God Himself? However, the Scriptures also teach us this, since the Father says by David, ‘My heart uttered a good Word
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 2
… For they will find nothing from any quarter except the greater condemnation of themselves. Firstly from the Scriptures, in that John says, ‘In the beginning was the Word;’ whereas they say, ‘he was not before he was begotten:’ while David sings, in the character of the Father, ‘my heart uttered a good Word’ (
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 23
… And so each is in the other, and each distinct from the other: and they are one and at the same time two. Likewise the Father and the Son were said to be one, and the One in the other.’ And in the fourth book he says: ‘For as our intelligence utters the word from itself, as the prophet says, My heart uttered a good word (
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 20
… And when Moses the beloved of God was in exile, then it was that he saw that great sight, and being preserved from his persecutors, was sent as a prophet into Egypt, and being made the minister of those mighty wonders and of the Law, he led that great people in the wilderness. And David when he was persecuted wrote the Psalm, ‘My heart uttered a good word
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… But to the Son contrariwise; for he has not said ‘I made,’ but ‘I begat ,’ and ‘He begets me,’ and ‘My heart uttered a good Word
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… Son;’ and by David He said, ‘My heart uttered a good Word;’ and John He bade say, ‘In the beginning was the Word;’ and David says in the Psalm, ‘With Thee is the well of life, and in Thy light shall we see light;’ and the Apostle writes, ‘Who being the Radiance of Glory,’ and again, ‘Who being in the form of God,’ and, ‘Who is the Image of the invisible God
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.19
… Now a son is so called either by means of adoption or by nature, as we are called sons by means of adoption.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.2
29. But perchance thou believest not others, nor the Son. Hear, then, the Father saying: “My heart hath brought forth out of its depth the good Word.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
… hereto the fact that He had said, “I live by the Father.” Of a certainty (suppose that they conceive the words as referring to His Godhead) the Son lives by the Father, because He is the Son begotten of the Father,—by the Father, because He is of one Substance with the Father,—by the Father, because He is the Word given forth from the heart of the Father,
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.3
… For, “None is good save God only.” For if there be no doubt that the Son is God, and that God is good, there is certainly no doubt that God the Son is good. Love Him I say. He it is Whom the Father begat before the morning star, as being eternal, He brought Him forth from the womb as the Son; He uttered him from His heart,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… The Lord made not only a public but also a private testament, and John signed this testament of His, a witness worthy of so great a Testator. A good testament not of money but of eternal life, which was written not with ink but with the Spirit of the living God, Who says: “My tongue is the pen of a quickly writing scribe.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.11
… For it is in our power to make each one of our members an instrument of wickedness, or of righteousness. Hear then how men make the tongue an instrument, some of sin, others of righteousness! “Their tongue is a sharp sword.” But another speaks thus of his own tongue: “My tongue is the pen of a ready writer.”
St Jerome † AD 420 The Letters of St. Jerome 71.6
… As regards the holy eucharist you may receive it at all times without qualm of conscience or disapproval from me. You may listen to the psalmist’s words:—“O taste and see that the Lord is good;” you may sing as he does:—“my heart poureth forth a good word.”
St Jerome † AD 420 The Letters of St. Jerome 108.22
… saying “my tears have been my meat day and night;” but now for all time she eats the bread of angels and sings: “O taste and see that the Lord is good;” and “my heart is overflowing with a goodly matter; I speak the things which I have made touching the king.”
St Augustine of Hippo † AD 430 City of God 17.16
… a rod of direction is the rod of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God, Thy God, hath anointed Thee with the oil of exultation above Thy fellows. Myrrh and drops, and cassia from Thy vestments, from the houses of ivory: out of which the daughters of kings have delighted Thee in Thine honor.”
St Augustine of Hippo † AD 430 Of Holy Virginity 27
… Not surely such as the whole earth singeth, unto which it is said, “Sing unto the Lord a new song; sing unto the Lord, the whole earth” : but such as no one shall be able to utter but you. For thus there saw you in the Apocalypse a certain one beloved above others by the Lamb, who had been wont to lie on His breast, and who used to drink in, and burst
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.4
4. “Mine heart hath uttered a good word” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… How can he be one of the things which were made by himself? Or how can he be the only-begotten, if he is reckoned among created things? And how could he have had his existence from nonentities, since the Father has said, ‘My heart has indited a good matter’;
44:2
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… and his angels.” And the apostle in like manner says [of them], “Who shall be punished with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him.” There are also some [of them] who declare, “Thou art fairer than the children of men;”
Tertullian † AD 220 An Answer to the Jews 9
… But by a comparison of the remaining senses the Jews shall be convicted. “Gird thee,” says David, “the sword upon the thigh.” But what do you read above concerning the Christ? “Blooming in beauty above the sons of men; grace is outpoured in thy lips.”
Tertullian † AD 220 The Five Books Against Marcion 3.7
… “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”
Tertullian † AD 220 The Five Books Against Marcion 3.14
… “Gird on Thy sword,” says David, “upon Thy thigh.” But what do you read about Christ just before? “Thou art fairer than the children of men; grace is poured forth upon Thy lips.”
Tertullian † AD 220 The Five Books Against Marcion 3.17
… He hath no form nor comeliness; we saw Him, and He had neither form nor beauty; but His form was despised, marred above all men.” Similarly the Father addressed the Son just before: “Inasmuch as many will be astonished at Thee, so also will Thy beauty be without glory from men.” For although, in David’s words, He is fairer than the children of men,”
Origen † AD 254 Origen Against Celsus i.56
… Gird Thy sword on Thy thigh, O mighty One, with Thy beauty and Thy majesty. And stretch forth, and ride prosperously, and reign, because of Thy truth, and meekness, and righteousness; and Thy right hand shall lead Thee marvellously. Thine arrows are pointed, O mighty One; the people will fall under Thee in the heart of the enemies of the King.”
St Gregory Thaumaturgus † AD 270 Four Homilies 1
… “He that is fairer than the children of men”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.4
… 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 against foolish discourse, my mouth is kept pure, and is offered up to God. “My tongue is a pen,”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 7.8
… And for this reason she was thought worthy to become a partaker of the kingdom of the Only-begotten, being betrothed and united to Him. And in the forty-fourth psalm, the queen who, chosen out of many, stands at the right hand of God, clothed in the golden ornament of virtue, whose beauty the King desired,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.8
8. And let us not only one by one, but all together, with one spirit and one soul, honor him and cry aloud, saying, ‘Great is the Lord and greatly to be praised in the city of our God, in his holy mountain.’ For he is truly great, and great is his house, lofty and spacious and ‘comely in beauty above the sons of men.’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Why are you offended by that which is presented to your sight, because you will not look at that which is presented to your mind? He was driven into exile into Egypt—but He drove away the Egyptian idols. He had no form nor comeliness in the eyes of the Jews —but to David He is fairer than the children of men.
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
36. First of all, in that which those who purpose to marry desire above all things, that they may boast of the beauty of their husband, they must of necessity confess that they are inferior to virgins, to Whom alone it is suitable to say: “Thou art fairer than the children of men, grace is poured on Thy lips.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 27
For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, “Fair in beauty beyond the children of men.”
St Augustine of Hippo † AD 430 The Confessions 2.6
12. What was it, then, that I, miserable one, so doted on in thee, thou theft of mine, thou deed of darkness, in that sixteenth year of my age? Beautiful thou wert not, since thou wert theft. But art thou anything, that so I may argue the case with thee? Those pears that we stole were fair to the sight, because they were Thy creation, Thou fairest
St Augustine of Hippo † AD 430 Of Holy Virginity 11
… nor, having now found him, orders herself for one, taking thought of the things of the world, “how to please her husband;” but hath so loved “Him of fair beauty above the sons of men,”
St Augustine of Hippo † AD 430 Of Holy Virginity 38
… I send thee not to these: for they, who have been set free from the gulf of uncleanness, are unworthy that undefiled virginity be sent to them to take pattern from. I send thee unto the King of Heaven, unto Him, by Whom men were created, and Who was created among men for the sake of men; unto Him, Who is fair of beauty above the sons of men,
St Augustine of Hippo † AD 430 On the Good of Widowhood 23
… And consider, Whom she pleases, who pleases the Lord; and assuredly she is by so much the more blessed by how much the more she pleases Him; but by how much the more her thoughts are of the things of the world, by so much the less does she please Him. Therefore do ye with all earnest purpose please Him, Who is “’fair of form above the sons of men.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.6
… What would there be for which He should be loved, if He were not beautiful? But how could she love Him so, if He appeared to her as He did to those blind men persecuting Him, and knowing not what they do? As what then did she love Him? As “comely in form above the sons of men. Comely in form above the sons of men, grace is poured abroad in Thy Lips.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.1
… And here occurred the words of the Church in the Song of Songs, when she saith, “I have washed my feet; how shall I defile them?” when she wished to go and open to that Being, fairer in form than the sons of men,
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.9
… “Let us love, because He first loved us.” Hear the apostle Paul: “But God showed His love in us, in that while we were yet sinners, Christ died for us:” the just for the unjust, the beautiful for the foul. How find we Jesus beautiful? “Thou art beauteous in loveliness surpassing the sons of men; grace is poured upon thy lips.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 17.4
4. “That My mouth may not speak the works of men” ( ver. 4 ). That nothing may proceed out of My mouth, but what relates to Thy glory and praise; not to the works of men, which they do beside Thy will. “Because of the words of Thy lips.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.7
7. Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as “the Bridegroom;” “Fairer than the children of men” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.4
… and that repentance and remission of sins should be preached in His Name throughout all nations.” For all nations are from the rising of the sun unto the going down. But that, “Out of Sion is the semblance of His beauty,” that thence beginneth the beauty of His Gospel, that thence He began to be preached, being “beautiful in form beyond the sons of men,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.14
… Was it, O Lord Jesus Christ, that Thou wast silent, and like a sheep for a victim wast being led, and didst not open before the shearer Thy mouth, and we thought Thee to be set in smiting and in grief, and knowing how to bear weakness? Was it that Thou wast hiding Thy beauty, O Thou beautiful in form before the sons of men?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.21
… thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven, and that Bridegroom, “beautiful beyond the sons of men,”
44:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… and rule Thou because of truth, and meekness, and righteousness.”
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.”
Tertullian † AD 220 The Five Books Against Marcion 3.14
This interpretation of ours will derive confirmation, when, on your supposing that Christ is in any passage called a warrior, from the mention of certain arms and expressions of that sort, you weigh well the analogy of their other meanings, and draw your conclusions accordingly. “Gird on Thy sword,” says David, “upon Thy thigh.”
Tertullian † AD 220 The Five Books Against Marcion 5.18
… “He led captivity captive,” says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as “girded with His sword upon His thigh,”
Origen † AD 254 Origen Against Celsus 6.75
… but he paid no attention to the words of the forty-fifth Psalm , and why it is then said, “Gird Thy sword upon Thy thigh, O most mighty, with Thy comeliness and beauty; and continue, and prosper, and reign.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
63. Thou canst not, then, heretic, build up a false doctrine from the custom of human procreation, nor yet gather the wherewithal for such work from our discourse, for we cannot compass the greatness of infinite Godhead, “of Whose greatness there is no end,”
St John Chrysostom † AD 407 Homilies on Philippians 6
… For He is everywhere called great in Scripture; “Great is the Lord, and highly to be praised.” ( Ps. xlviii. 1 .) This is said of the Son also, for it always calls Him Lord. “Thou art great, and doest wondrous things. Thou art God alone.” ( Ps. lxxxvi. 10 .) And again, “Great is our Lord, and great is His power, and of His greatness there is no end.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if “there is no end of His greatness” (
St Jerome † AD 420 The Letters of St. Jerome 123.13
… “he that is joined unto the Lord is one spirit;” and “my soul followeth hard after thee: thy right hand upholdeth me.” Then it was said “an eye for an eye;” now the commandment is “whosoever shall smite thee on thy right cheek, turn to him the other also.” In those days men said to the warrior: “gird thy sword upon thy thigh, O most mighty;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 33.4
… We understand, brethren, that a wonderful gentleness shone out pre-eminently in the Lord. They observed that He was very meek, very gentle: for of Him it had been previously foretold, “Gird Thy sword upon Thy thigh, O most Mighty; in Thy splendor and beauty urge on, march on prosperously, and reign, because of truth, and meekness, and righteousness.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 113.4
… but if well, why smitest thou me?” What could be truer, meeker, juster, than such an answer? For it is His [reply], from whom the prophetic voice had issued before, “Make for thy goal (literally, take aim), and advance prosperously and reign, because of truth, and meekness, and righteousness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.10
10. “Gird Thy sword upon Thy thigh, O most Mighty” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.9
… For in like manner as the prophet doth not command Christ, though in the imperative mood he giveth utterance to what he saith, “Gird Thou Thy sword about Thy thigh, O Most Mighty: in Thy beauty and in Thy goodliness, both go on, and prosperously proceed, and reign:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 93.3
3. Perhaps we should enquire respecting this word also, why he said, “He is girded.” Girding signifieth work: for every man then girdeth himself, when he is about to work. But wherefore did he use the word præcinctus, instead of cinctus? For he saith in another Psalm,
44:4
Tertullian † AD 220 An Answer to the Jews 9
… grace is outpoured in thy lips.” But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”
Tertullian † AD 220 The Five Books Against Marcion 3.14
… grace is poured forth upon Thy lips.” It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,” the reason is subjoined: “Because of truth, and meekness, and righteousness.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 33
… Remember your confession. Into what were you baptised? The Father? Good but Jewish still. The Son?…good…but not yet perfect. The Holy Ghost?…Very good…this is perfect. Now was it into these simply, or some common name of Them? The latter. And what was the common Name? Why, God. In this common Name believe, and ride on prosperously and reign,
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 6.91
Affairs with us go on as usual: we are quiet without strifes and disputes, valuing as we do the reward (which has no risk attaching to it) of silence, beyond everything. And we have derived some profit from this rest, having by God’s mercy fairly recovered from our illness. Do you ride on and reign, as holy David says,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.11
… “With Thy beauty and Thy glory.” Take to Thee that righteousness, in which Thou art at all times beautiful and glorious. “And speed on, and proceed prosperously, and reign” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.13
… because even that is vengeance, whereby is slain the fierce iniquity of them by the sword of the Word of God, concerning which hath been said, “Gird Thou Thy sword:”
44:5
Tertullian † AD 220 An Answer to the Jews 9
… to which sword is congruous the predicated “bloom,” together with the “grace of the lips;” with which sword He was then “girt upon the thigh,” in the eye of David, when He was announced as about to come to earth in obedience to God the Father’s decree. “The greatness of thy right hand,” he says, “shall conduct thee”
Tertullian † AD 220 The Five Books Against Marcion 3.14
… destined to prosper in the success of that faith which received Him, and reigning , from the fact that He conquered death by His resurrection. “Thy right hand,” says He, “shall wonderfully lead Thee forth,” even the might of Thy spiritual grace, whereby the knowledge of Christ is spread. “Thine arrows are sharp;”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
The wise man, if so be he that watches, one of two things chooseth him; either takes sweet, moderate, sleep, or a holy vigil keeps.
St Augustine of Hippo † AD 430 On the Holy Trinity 12.6
… Him of whom it had been said, “Salvation belongeth unto the Lord.” And again, “For by Thee,” he says, “I shall be delivered from temptation, and by hoping in my God I shall leap over the wall;” as if he said to some one else, “By Thee I shall be delivered from temptation.” And again, “In the heart of the king’s enemies; whereby the people fall under Thee;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.14
14. “Thine arrows are sharp, are most powerful” (
44:6
St Justin Martyr † AD 165 Dialogue with Trypho 56
… And again, in other words: ‘Thy throne, O God, is for ever and ever. A sceptre of equity is the sceptre of Thy kingdom: Thou hast loved righteousness and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.’
St Justin Martyr † AD 165 Dialogue with Trypho 63
… Kings’ daughters are in Thy honour. The queen stood at Thy right hand, clad in garments embroidered with gold. Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father; and the King shall desire thy beauty: because he is thy Lord, and thou shalt worship Him.’
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The throne of the Lord —angels, or saints, or simply sovereign dominion. In the Psalm: “Thy throne, O God, is for ever and ever.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.1
… And this [text following] does declare the same truth: “Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity: therefore God, Thy God, hath anointed Thee.”
Tertullian † AD 220 Against Praxeas 13
… and that you may think the better and more deliberately, listen to the psalm in which Two are described as God: “Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a sceptre of righteousness . Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee or made Thee His Christ .”
Origen † AD 254 Origen Against Celsus i.56
… “For Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.7
… and I will not enter into the city; I will go after God.” Also in the forty-fourth Psalm: “Thy throne, O God, is for ever and ever: the sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.14
14. And not only Isaiah, but also David addresses him, saying, “Thy throne, O God, is forever and ever. A scepter of equity is the scepter of thy kingdom. Thou hast loved righteousness and hast hated iniquity. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… And this is the cause of the anointing which took place in Him, and of the incarnate presence of the Word , which the Psalmist foreseeing, celebrates, first His Godhead and kingdom, which is the Father’s, in these tones, ‘Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy Kingdom
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… a sceptre of righteousness is the sceptre of Thy Kingdom
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.28
28. The like doctrine thou has also in the interpretation of the Stone, which was cut out of a mountain without hands , which is Christ according to the flesh ; And His kingdom shall not be left to another people . David also says in one place, Thy throne, O God, is for ever and ever
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 21.2
… David also the Prophet cried, saying, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom; Thou hast loved righteousness and hated iniquity; therefore God even Thy God hath anointed Thee with the oil of gladness above Thy fellows
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.” Lord, King, He That Is, The Almighty. “The Lord rained down fire from the Lord;” and “A sceptre of righteousness is the sceptre of Thy Kingdom;”
St Gregory of Nyssa † AD 395 Against Eunomius 11.3
… the Apostle proclaims that every angelic nature is subject to the Lord, and in witness of his doctrine invokes the sublime utterances of the prophets:—“When He bringeth the first-begotten into the world, He saith, And let all the angels of God worship Him,” and, “Thy throne, O God, is for ever and ever,” and, “Thou art the same, and Thy years shall not fail
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
24. Again, you may read in the forty-fourth psalm how the prophet not only calls the Father “God” but also proclaims the Son as God, saying: “Thy throne, O God, is for ever and ever.”
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 5
… Hence again the Prophet says concerning Him, “Thy Throne, O God, is for ever and ever; a sceptre of right, the sceptre of Thy Kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… and no one is hidden from His heat.” Out of very faith, again, was it said to Him: “Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.15
15. “Thy throne, O God, is for ever and ever” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.2
… But when He shall come to judge, then shall be done what is here said, “O God, who is like unto Thee?” For if the Psalms did not use to speak to the Lord Christ, that too would not be spoken which not one of the faithful can doubt was spoken unto Christ. “Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Thy kingdom.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
That as God, He is king before the ages that prophetic minstrelsy teaches us in the words “Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a right sceptre.”
44:7
St Justin Martyr † AD 165 Dialogue with Trypho 86
… And that the stone symbolically proclaimed Christ, we have also proved by many Scriptures; and that the unguent, whether it was of oil, or of stacte , or of any other compounded sweet balsams, had reference to Him, we have also proved, inasmuch as the word says: ‘Therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him.” There are also some [of them] who declare, “Thou art fairer than the children of men;” and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”
Origen † AD 254 Origen De Principiis 2.6.4
… “Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”
Origen † AD 254 Origen De Principiis 2.6.6
… To all the saints, finally, some warmth from the Word of God must be supposed to have passed; and in this soul the divine fire itself must be believed to have rested, from which some warmth may have passed to others. Lastly, the expression, “God, thy God, anointed thee with the oil of gladness above thy fellows,”
Origen † AD 254 Origen De Principiis iv.section24
… But regarding all these we are to hold, as Scripture declares, “No one is clean from filthiness, not even if his life lasted but a single day.” But this soul which was in Jesus, before it knew the evil, selected the good; and because He loved righteousness, and hated iniquity, therefore God “anointed Him with the oil of gladness above His fellows.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… because He has anointed me, He has sent me to preach the Gospel to the poor.” Similarly David: “Wherefore God, even Thy God, hath anointed Thee with the oil of gladness above thy fellows.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.3
… And to confirm this insane doctrine, playing with Holy Scripture, they bring forward what is said in the Psalms respecting Christ: “Thou lovest righteousness, and hatest wickedness: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.10
… So runs this infatuated and unhallowed teaching. It produces also the words of the Prophet, Thy God hath anointed Thee, O God , to prove that Christ does not partake of that glorious nature which belongs to God, since the God Who anoints Him is preferred before Him as His God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.18
18. Time and the lapse of ages make no difference to a Spirit . Christ is one and the same Christ, whether in the body, or abiding by the Spirit in the prophets. Speaking through the mouth of the holy Patriarch David, He says, Thy God, O God, hath anointed Thee with the oil of gladness above Thy fellows
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… They say then, that the Apostle writes, ‘Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth ;’ and David, ‘Wherefore God even Thy God, hath anointed Thee with the oil of gladness above Thy fellows
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
Chapter XII .— Texts Explained; Secondly,
St Basil the Great † AD 379 De Spiritu Sancto 12
… So we have learned from Peter, in the Acts, of “Jesus of Nazareth whom God anointed with the Holy Ghost;” and in Isaiah, “The Spirit of the Lord is upon me, because the Lord hath anointed me;” and the Psalmist, “Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”
St Gregory of Nyssa † AD 395 Against Eunomius 11.2
… For that both prophets, evangelists, disciples and apostles acknowledge the Lord as God, there is none so uninitiated in Divine mysteries as to need to be expressly told. For who knows not that in the forty-fourth
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
24. Again, you may read in the forty-fourth psalm how the prophet not only calls the Father “God” but also proclaims the Son as God, saying: “Thy throne, O God, is for ever and ever.” And further on: “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”
St Augustine of Hippo † AD 430 City of God 17.16
… a rod of direction is the rod of Thy kingdom. Thou hast loved righteousness and hated iniquity: therefore God, Thy God, hath anointed Thee with the oil of exultation above Thy fellows;”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… And although the serpent that came from Moses’ rod signified the same thing as Jacob’s stone, yet Jacob’s stone signified something better than did the serpents of the magicians. For as the anointing of the stone signified Christ in the flesh, in which He was anointed with the oil of gladness above His fellows;
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 39
45. Not only is it written in the Old Testament, "I make good, and create evil;"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.7
… and he would find many things in the Psalm applicable to Christ, which have no reference at all to the literal King Solomon. Then there is that other Psalm where God is spoken of as anointed by God, the very word anointed pointing to Christ, showing that Christ is God, for God is represented as being anointed.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 43.9
… One altogether different from human inflation. Thus doth the Father judge. And so to “judge” is to “discern.” And what does He discern? The glory of His Son from the glory of mere men; for to that end is it said, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.16
16. “Thou hast loved righteousness, and hated iniquity” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.20
20. “I have found David My servant:” that David from David’s seed: “with My holy oil have I anointed Him” ( ver. 20 ): for it is said of Him, “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.30
30. “Nevertheless, My mercy will I not utterly take from Him” ( ver. 33 ). From whom? From that David to whom I gave these promises, whom “I anointed with my holy oil of gladness above His fellows.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
“To establish this insane doctrine they insult the Scriptures, and bring forward what is said in the Psalms of Christ, ‘ Thou hast loved righteousness and hated iniquity, therefore thy God hath anointed thee with the oil of gladness above thy fellows
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
His majesty as man is also shown us. For having the sovereignty of all things as God and Creator, He assumes this majesty as man, wherefore it is added “Thou lovest righteousness and hatest wickedness, therefore God thy God hath anointed thee with the oil of gladness above thy fellows.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.67
… And the Only-begotten Son of God, through the womb of the Virgin, was born a perfect man, that is, in verity of flesh and of rational soul. Whence also He is called Anointed above his fellows, as the Psalmist says, God, thy God, hath anointed thee with the oil of gladness above thy fellows (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.4
… while the names, God and man, are applied both in connection with natures, as when we say that God is incomprehensible essence, and that God is one, and with reference to subsistences, that which is more specific having the name of the more general applied to it, as when the Scripture says, Therefore God, thy God, hath anointed thee
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.6
… But we have not been taught so to think and speak. For when the Word became flesh, then it was, we say, that He was called Christ Jesus. For since He was anointed with the oil of gladness, that is the Spirit, by Him Who is God and Father, He is for this reason
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… We could not believe in Christ if we were not taught confession in Father, Son, and Holy Spirit . For Christ is the Son of the Living God , Whom the Father anointed with the Holy Spirit : in the words of the divine David, Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… But others, though future, are put in the past tense, as, for instance, This is our God: Therefore He was seen upon the earth and dwelt among men , and The Lord created me in the beginning of His ways for His works , and Wherefore God, thy God, anointed thee with the oil of gladness above thy fellows
44:8
Origen † AD 254 Origen's Commentary on the Gospel of John 1.30
In addition to these titles we must consider at the outset of our work that of Christ, and we must also consider that of King, and compare these two so as to find out the difference between them. Now it is said in the forty-fourth Psalm,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… for as the Apostle has written, ‘Who existing in form of God thought it not a prize to be equal with God, but emptied Himself, and took a servant’s form,’ so David celebrates the Lord, as the everlasting God and King, but sent to us and assuming our body which is mortal. For this is his meaning in the Psalm, ‘All thy garments
St Ambrose of Milan † AD 397 On the Holy Spirit 1.9
101. This is the oil of gladness, of which the prophet says: “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.5
… Seemed He weak when bidding the paralytic take up his bed and walk? He charged the man to perform an action of which health was the necessary condition, even whilst the patient was yet praying a remedy for his disease. Not weak was the Lord of hosts when He gave sight to the blind,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
God would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. “He will relieve” (it is said) “the widow” and “the fatherless” ( Ps. cxlvi. 9 ) and the poor. God wishes to be called from her. “The Lord is pitiful and merciful, long-suffering, and of great mercy” (
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 36
… or to restore those who have fallen, for “the Lord setteth up those who are broken down.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.11
… “The Father,” then, “hath sealed Him.” What is that, “hath sealed”? Bestowed on Him something peculiar, which puts Him out of comparison with all other men. For that reason it is said of Him, “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.20
20. “Out of Thy garments is the smell of myrrh, amber, and cassia” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.9
9. But it may well excite a question, in what sense they were styled (Christs, or) anointed, before there was any unction, from which this title was given to the kings.
44:9
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.30
… let the earth rejoice; let the many isles be glad.” Moreover, in the forty-fourth Psalm: “The queen stood at thy right hand in a golden garment; she is clothed in many colours. Hear, O daughter, and see, and incline thine ear, and forget thy people and thy father’s house; for the King hath desired thy beauty, for He is thy Lord God.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
… The king’s daughters share in His honour: “At Thy right hand stood the queen in a vesture of gold, clothed with variety of virtues. Hearken, then, O daughter, and consider, and incline thine ear, and forget thine own people and thy father’s house; for the king hath desired thy beauty, for He is thy God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
… so He loves her. “He will relieve” (it is said) “the widow” and “the fatherless” ( Ps. cxlvi. 9 ) and the poor. God wishes to be called from her. “The Lord is pitiful and merciful, long-suffering, and of great mercy” ( Ps. cxlv. 8 ), and true. The mercy of God is over all the earth. She hath saved the race of mankind (see
St Jerome † AD 420 The Letters of St. Jerome 130.2
… I am aware that the bishop has with words of prayer covered her holy head with the virgin’s bridal-veil, reciting the while the solemn sentence of the apostle: “I wish to present you all as a chaste virgin to Christ.” She stood as a queen at his right hand, her clothing of wrought gold and her raiment of needlework.
St Jerome † AD 420 Against Jovinianus 1.8
… Hence it is that by way of type Joseph has a coat of many colours. And in the forty-fifth psalm we read,
St Augustine of Hippo † AD 430 City of God 17.16
… They shall be brought with gladness and exultation: they shall be led into the temple of the King. Instead of thy fathers, sons shall be born to thee: thou shalt establish them as princes over all the earth. They shall be mindful of thy name in every generation and descent. Therefore shall the people acknowledge thee for evermore, even for ever and ever.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.22
“Upon Thy right hand did stand the Queen” (
44:10
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.7
… the sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” So, too, in the forty-fifth Psalm: “Be still, and know that I am God. I will be exalted among the nations, and I will be exalted in the earth.”
St Gregory Thaumaturgus † AD 270 Four Homilies 1
… Setting these things forth, David in prophecy said to the rod that was to spring from himself, and to sprout into the flower of that beauteous fruit, “Hearken, O daughter, and see, and incline thine ear, and forget thine own people and thy father’s house; so shall the King greatly desire thy beauty: for He is the Lord thy God, and thou shalt worship Him.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 11.2
Thekla . 5. I forget my own country, O Lord, through desire of Thy grace.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.12
… Yet man forsook his heavenly Father, and said to the stock, Thou art my father, and to the stone, Thou hast begotten me . And for this reason, methinks, the Psalmist says to mankind, Forget also thine own people, and thy father’s house
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.9
… the maid is not the bride: the queen is not the bond-maid: yet the Church is all these things. Wherefore? because the element in which they exist is not corporeal but spiritual. For in a corporeal sphere these things are confined within narrow limits: but in a spiritual sphere they have a wide field of operation. “The queen stood on thy right hand.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.14
… As then foul raiment signifies sin, so does golden raiment signify virtue. But this raiment belonged to the king. He Himself bestowed the raiment upon her: for she was naked, naked and disfigured. “The queen stood on thy right hand in a vesture woven with gold.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
And some also taking it as an allegory say, that when Christ came out of Judea, then the church ventured to approach Him, coming out herself also from her own coasts. For it is said, “Forget thine own people and thy father’s house.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… ( Gen. xxiv. 4 , &c.) For he sent his faithful servant to seek a Gentile maiden in marriage; and in this case God sent His own servants to seek the Church in marriage for His son, and prophets from of old saying, “Hearken, O daughter, and consider, and forget thine own people and thy father’s house, and the King shall desire thy beauty.” (
St John Chrysostom † AD 407 Homilies on Ephesians 20
… and again have added, that it was “spoken in regard of Christ and of the Church.” For of her it is that the Psalmist also saith, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house. So shall the king desire thy beauty.” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.10-2
… I only ask whether ‘your’ Flaccus or Maro, whether Plautus or Terence, or even whether any writer of Satires among all their unclean and immodest sayings has ever uttered such an outrage against God. No doubt you were led astray by the fact that the girl to whom you addressed the treatise
St Jerome † AD 420 The Letters of St. Jerome 22.1
1. “Hear, O daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house, and the king shall desire thy beauty.”
St Jerome † AD 420 The Letters of St. Jerome 22.6
… thy nakedness shall be uncovered, yea, thy shame shall be seen.” And shall she come to this after the bridal-chamber of God the Son, after the kisses of Him who is to her both kinsman and spouse? Yes, she of whom the prophetic utterance once sang, “Upon thy right hand did stand the queen in a vesture of gold wrought about with divers colours,”
St Jerome † AD 420 The Letters of St. Jerome 48.4
… ‘For if I forgave anything, to whom I forgave it, for your sakes forgave I it in the sight of Christ.’ The gifts of Christ are different. Hence Joseph as a type of Him had a coat of many colors. So in the forty-fourth psalm we read of the Church: ‘Upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colors.’
St Jerome † AD 420 The Letters of St. Jerome 54.3
… Recognize the tie of blood but only so long as your parent recognizes his Creator. Should he fail to do so, David will sing to you: “hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house. So shall the king greatly desire thy beauty, for he is thy Lord.”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.14
God seeks for adornment of this kind, and desires a soul arrayed in such a manner. Remember that you are called the daughter of God, according to what he says, “Hearken,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 15.11
… her companions shall be brought unto thee; with gladness and rejoicing shall they be brought into the temple of the King. Instead of thy fathers, children shall be born to thee, whom thou shall make princes over all the earth. Thy name shall be remembered to all generations: therefore shall the people praise thee for ever and ever."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.8
… O woman, whom I am addressing as a figure of the Church, thy father enjoineth thee this, and thy people that. But thy Lord saith to thee, “Forget thine own people, and thy father’s house.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.4
… Believe that He will come. All these things which now ye see, once were not. Once the Christian people were not over the whole world. It was read of in prophecy, not seen in the earth; now it is both read and seen. Thus was the Church herself completed. It was not said to her, “See, O daughter, and hear;” but, “Hear and see.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.23
23. The Prophet addresses this Queen (for he delights in singing to her), and moreover each one of us, provided, however, we know where we are, and endeavour to belong to that body, and do belong to it in faith and hope, being united in the membership of Christ. For it is us whom he addresses, saying, “Hearken, O daughter, and behold” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.6
6. Listen now to a deep mystery. Rahab is there through Him, through whom also is Babylon, now no longer Babylon, but beginning to be Jerusalem. The daughter is divided against her mother, and will be among the members of that queen to whom is said, “Forget thine own people, and thy father’s house, so shall the king have pleasure in thy beauty.”
44:11
St Irenaeus of Lyons † AD 202 Against Heresies 4.39.2
… His hand fashioned thy substance; He will cover thee over [too] within and without with pure gold and silver, and He will adorn thee to such a degree, that even “the King Himself shall have pleasure in thy beauty.”
St Hippolytus † AD 235 On Genesis 1
… For, by progressing in virtue, and attaining to better things, “reaching forth to those things which are before,” according to the word of the blessed Paul, we rise ever to the higher beauty. I mean, however, of course, spiritual beauty, so that to us too it may be said hereafter, “The King greatly desired thy beauty.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.14
… For there are not many spouses of Christ, since the apostle says, “I have espoused you, that I may present you as a chaste virgin to Christ;” and, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, for the King hath greatly desired thy beauty;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 3
… so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and saith, “Forget thy people, and thy father’s house, so shall the king have pleasure in thy beauty.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
… For neither is He delighted with these colorings, but He seeks after another beauty, of which He is in an exceeding degree a lover, I mean, that in the soul. This the prophet likewise hath charged thee to cherish, and hath said, “So shall the King have pleasure in thy beauty.”
St John Chrysostom † AD 407 Homilies on Ephesians 1
… Such a soul Angels desire to look into, yea, Archangels, and all the holy ones. Such grace hath He shed over us, so dear hath He rendered us to Himself. “The King,” saith the Psalmist, “shall greatly desire thy beauty.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
… Let us scrape off this old age. It is indeed no longer possible to do it by Washing, but by repentance it is possible here [in this life]. If there be in us anything old, let us cast it off; if any “wrinkle,” if any stain, if any “spot,” let us wash it away and become fair ( Eph. v. 27 ): that “the King may desire our beauty.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which “the King desires.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.29
… the God of the whole earth shall He be called.’ ‘If thou knowest not thyself,’ O thou fairest among women, from this which hath been said of thee, ‘The King hath greatly desired thy beauty,’ and ‘instead of thy fathers shall be thy children, whom thou mayest make princes upon the earth:’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.24
24. “For the King hath greatly desired thy beauty” (
John Cassian † AD 435 The Conferences of John Cassian 3.6
… For of the two fathers, i.e., of the one who is to be forsaken, and of the one who is to be sought, David thus speaks in the person of God: “Hearken, O daughter, and consider, and incline thine ear: forget also thine own people and thy father’s house:”
Pseudo-Clement The Clementine Homilies 13.16
… Onto a beautiful mirror does she look, for she looks into God. Beautiful cosmetics does she use, namely, the fear of God, with which she admonishes her soul. Beautiful is the woman not because she has chains of gold on her, but because she has been set free from transient lusts. The chaste woman is greatly desired by the great King;
44:12
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… the soul, even when it has been reduced to the extremity of ugliness, to the very acme of grace, and make it so amiable and desirable that not only are good men brought to long after it but even He who is the sovereign and God of all, even as the Psalmist also when discoursing concerning this beauty, said “And the king shall have desire of thy beauty.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
This beauty therefore let us seek, this countenance let us adorn; that God also may “have pleasure in our beauty,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.10
… Let her walk then on the waters, and so let her come to Thee, to whom it is said, “The rich among the people shall entreat Thy favour.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.25
25. “And the daughters of Tyre shall worship Him with gifts” (
John Cassian † AD 435 The Conferences of John Cassian 3.8
… For the beauty or ugliness of the soul is the product of its virtues or its vices, the colour it takes from which either makes it so glorious, that it may well hear from the prophet “And the king shall have pleasure in thy beauty,”
44:13
Origen † AD 254 Origen De Principiis iv.section24
26. But let it be sufficient for us in all these matters to adapt our understanding to the rule of religion, and so to think of the words of the Holy Spirit as not to deem the language the ornate composition of feeble human eloquence, but to hold, according to the scriptural statement, that “all the glory of the King is within,”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… for when did man see light without the brightness of its radiance, that he may say of the Son, ‘There was once, when He was not,’ or ‘Before His generation He was not.’ And the words addressed to the Son in the hundred and forty-fourth Psalm, ‘Thy kingdom is a kingdom of all ages
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… a sceptre of righteousness is the sceptre of Thy Kingdom ;’ and, ‘Thy Kingdom is an everlasting Kingdom
St Basil the Great † AD 379 The Letters 46.6
… “Death in his might has swallowed up, but again the Lord hath wiped away tears from off all faces” of them that repent. The Lord is faithful in all His words.
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… Since then there is no beauty in what is obvious in the saying (for “all the glory of the king’s daughter is within
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… So thou also, if thou enter into the Theater of Heaven clad with her garments, the spectators will cast thee out. For there, there is no need of these garments of gold, but of different ones. Of what kind? Of such as the prophet names, “clothed in fringed work of gold, and in varied colors” (
St Jerome † AD 420 The Letters of St. Jerome 107.7
… Let her imitate the retirement of Mary whom Gabriel found alone in her chamber and who was frightened, it would appear, by seeing a man there. Let the child emulate her of whom it is written that “the king’s daughter is all glorious within.”
St Jerome † AD 420 The Letters of St. Jerome 130.2
… Such was the coat of many colours, that is, formed of many different virtues, which Joseph wore; and similar ones were of old the ordinary dress of king’s daughters. Thereupon the bride herself rejoices and says: “the king hath brought me into his chambers,” and the choir of her companions responds: “the king’s daughter is all glorious within.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 27
… You see we understand your subtleties, and publish abroad the mysteries which you utter in the bedchamber and amongst the perfect, mysteries which may not reach the ears of outsiders. You smile, and with hand uplifted and a snap of the fingers retort,
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
31. The next day is the Jewish Sabbath, on which day Christ’s body rested in the grave, as in the original fashioning of the world God rested on that day from all His works. Hence originated that variety in the robe of His bride
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.27
… Are these the thorns among which she is a lily, as it is said in the same Song? So far therefore, as the lily extends, so far does "the garden enclosed and the fountain sealed," namely, through all those just persons who are Jews inwardly in the circumcision of the heart (for "the king’s daughter is all glorious within"
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.5
… Rejoice and be exceeding glad: for great is your reward in heaven.” Let any one who is seeking after the delights of this world and the riches of temporal things under the Christian name, consider that our blessedness is within; as it is said of the soul of the Church by the mouth of the prophet, “All the beauty of the king’s daughter is within;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.8
… “If thou know not thyself,” saith He, “O thou fair one among women:” for however fair others may be by the gifts of thy Spouse, they are heresies, fair in outward ornament, not within: fair are they without, and outwardly they shine, they disguise themselves by the name of righteousness; “but all the beauty of the King’s daughter is within.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.27
27. “All the glory of her, the King’s daughter, is from within” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.19
19. Since then the Body of Christ is in the end to be severed in body also from the unholy and wicked, but now meanwhile groaneth among them, what doeth the “love of Christ among the daughters, as the lily among thorns”? What are her words? what her conscience? what is the “appearance of the king’s daughter within”?
Pseudo-Irenaeus Pseud-Irenæus 1
… For the confessors went forth joyous, with a mingling of glory and abundant grace in their looks, so that their chains lay like becoming ornaments around them, as around a bride adorned with golden fringes wrought with divers colours.
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Origen † AD 254 Origen's Commentary on Matthew 12.23
… For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for “love beareth all things, believeth all things, hopeth all things, endureth all things, love never faileth,” how did the Lord Himself, “who upholdeth all that fall, and raiseth up all that be bowed down,”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 7.2
… seen in man a twofold beauty, of which the Lord accepts that which is within and is immortal, saying, “Thou hast ravished my heart with one chain of thy neck;” meaning to show that He had been drawn to love by the splendour of the inner man shining forth in its glory, even as the Psalmist also testifies, saying, “The King’s daughter is all glorious within.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
For she was, alone, Thy Mother; along with all, Thy Sister. She was Thy mother, she was Thy Sister. She along with chaste women
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… Honour thou also thy mother, of whom thou wast born. Honour thou also her who is of a mother and is a mother. A mother she is not, but a Bride of Christ she is. The visible beauty is not hidden, but that which is unseen is visible to God. All the glory of the King’s Daughter is within,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.27
… What are those inward charms? Those of conscience. It is there Christ sees; it is there Christ loves her: it is there He addresses her, there punishes, there crowns. Let then thine alms be done in secret; for “all the glory of her, the King’s daughter, is from within.” “With fringes of gold, clothed with divers colours” (
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 7.9
Moreover, we must further consider what the Spirit delivers to us in the rest of the psalm, after the enthronization of the manhood assumed by the Word at the right hand of the Father. “The virgins,” He says,
St Basil the Great † AD 379 De Spiritu Sancto 5
… Wherefore to Him all things are turned, looking with irresistible longing and unspeakable affection to “the author” and maintainer “of” their “life,” as it is written “The eyes of all wait upon thee,”
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… “Give,” therefore, “your wine to those that are in sorrow ,” not that wine which produces drunkenness, plots against the senses, and destroys the body, but such as gladdens the heart, the wine which the Prophet recommends when he says: “Wine maketh glad the heart of man .” Pledge each other in that liquor undiluted
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.28
28. “With gladness and rejoicing shall they be brought and shall be led into the Temple of the King” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.5.2
… But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.” But the fathers are His children; for it is said by the prophet: “Instead of thy fathers, thy children have been made to thee.”
St Hippolytus † AD 235 On Genesis 1
… For thus did God speak with regard to the mother of the Jews—that is to say, Jerusalem—by the voice of the Psalmist: “Instead of thy fathers were thy sons;”
St Basil the Great † AD 379 De Spiritu Sancto 5
… Wherefore to Him all things are turned, looking with irresistible longing and unspeakable affection to “the author” and maintainer “of” their “life,” as it is written “The eyes of all wait upon thee,” and again, “These wait all upon thee,” and “Thou openest thine hand, and satisfiest the desire of every living thing.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, “Thou openest Thine hand, and fillest every living thing with bounty;”
St Jerome † AD 420 Against Jovinianus 1.30
… “And the streets of the city shall be full of boys and girls playing in the streets thereof. For what is his goodness, and what is his beauty, but the corn of the elect, and wine that giveth birth to virgins?” They are virgins of whom it is written in the forty-fifth psalm:
St Augustine of Hippo † AD 430 City of God 17.16
… And thus Christ, who is God, before He became man through Mary in that city, Himself founded it by the patriarchs and prophets. As therefore was said by prophecy so long before to this queen, the city of God, what we already can see fulfilled, “Instead of thy fathers, sons are born to thee; thou shall make them princes over all the earth;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.29
29. “Instead of thy fathers, children are born to thee” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.22.4
… For this reason did the Lord declare that the first should in truth be last, and the last first. And the prophet, too, indicates the same, saying, “instead of fathers, children have been born unto thee.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.6
… Though He is the great King, He grudges not the name of Kingship to men. And (so), though He is the great God, yet He grudged not the name of Godhead to the sons of flesh. And though all fatherhood is His, He has called men also fathers. For He said to the congregation:— Instead of thy fathers, shall be thy children .
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… [“I will pour out,” etc.] And then, that he may not seem to limit the privilege to the sons only, he subjoins, “And your old men shall dream dreams.” Mark the sequence. First sons; just as David said, “Instead of thy fathers, were begotten thy sons.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.30
30. “They shall be mindful of thy name in every generation and generation; therefore shall the peoples confess unto Thee” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.8
… But when the Apostle says, “made of a woman,” he rightly enough uses “made” for “born,” after the manner of Holy Scripture in which “made” stands for “born:” as in this passage: “Instead of thy fathers there are made to thee sons:”
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Supra Psalmista proposuit orationem pro adversitate regni et regis; hic quasi proponit gloriam regis et regni, ex divino beneficio. Et primo proponit divinum beneficium. Secundo invitat ex hoc exemplo alias gentes ad serviendum Deo, ibi, omnes gentes. Circa primum duo facit. Primo proponit gloriam regis et magnificentiam regni. Secundo proponit pacem regni, ibi, Ps. 45: Deus noster refugium. Iste Psalmus dicitur epithalamicus. Consuetudo enim erat, quod in nuptiis cantabantur aliqua cantica ad laudem sponsi et sponsae, et illa dicuntur epithalamica. Est ergo materia hujus Psalmi de quibusdam sponsalibus Christi et Ecclesiae, quae quidem primo initiata fuerunt quando filius Dei univit sibi naturam humanam in utero virginali: Psal. 18: et ipse tanquam sponsus procedens de thalamo suo. Unde eadem est materia hujus Psalmi et libri qui dicitur cantica canticorum. Titulus talis est: in finem pro his qui commutabuntur filiis Core ad intellectum canticum pro dilecto. Et potest dupliciter intelligi. Uno modo, ut suppleatur Psalmus, ut sit sensus. Psalmus iste est ducens nos in finem Christum, pro his qui commutabuntur, scilicet de statu infidelitatis ad Christum; unde dicit, pro patribus tuis et cetera. Ita et hic Psalmus convenit passioni Christi, idest credentibus in Christum passum. Et hoc ad intelligendum mysteria Christi et Ecclesiae. Et non solum Psalmus, sed etiam canticum, pro dilecto, scilicet Christo: Matth. 3: hic est filius meus dilectus. Hieronymus habet sic, victoria pro liliis filiorum Core, canticum pro dilectissimo. Et quod dicit pro liliis, ostendit quod agit hic Psalmus pro deliciis sponsi et sponsae. Et hoc signatur per flores, rosas et lilia: Cant. 2: fulcite me floribus et cetera. Et competit virginibus quae sunt quasi lilia. Iste Psalmus dividitur in tres partes. Primo ponitur prooemium cantici. Secundo ponitur commendatio sponsi, ibi, speciosus. Tertio ponitur commendatio sponsae, ibi, audi filia. Circa primum tria facit. Primo proponit editionem Psalmi. Secundo finem, ibi, divo. Tertio designat autorem, ibi, lingua.
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Editio designatur cum dicitur, eructavit cor meum verbum bonum. Eructatio ex nimia plenitudine, sive repletione procedit: in quo signatur quod ex abundantia devotionis et sapientiae loquitur: Matth. 12: ex abundantia cordis os loquitur. Et notandum quod hujus editio Psalmi attribuitur cordi, ex cujus magna devotione est compositus: quia non est iste de illis de quibus dicitur Isa. 29: populus hic labiis me honorat, cor autem eorum longe est a me; sed corde pronuntiat laudes Christi: 1 Cor. 14: psallam spiritu, psallam et mente. Hoc cor eructavit verbum, scilicet hujus Psalmi: quod est bonum, quia consolatorium; loquitur enim mysteria Christi et Ecclesiae: 1 Tim. 1: fidelis sermo, et nullus sermo melior illo: Zach. 1: respondit dominus Angelo qui loquebatur in me verba bona, verba consolatoria. Dico ego, idest pronuntio, opera mea regi, idest ad honorem regis Christi; Isa. 32: ecce in justitia regnabit rex; quasi dicat: canto hunc Psalmum ad honorem Christi, cui opera nostra omnia debemus dicare; Col. 3: omne quodcumque facitis in verbo aut in opere, omnia in nomine Jesu Christi facite lingua mea calamus Scribae. Hic ponitur auctor Psalmi qui est lingua; quasi dicat: non intelligatur quod ex proprio hunc fecerim, sed auxilio spiritus sancti, qui utitur lingua mea, sicut scriptor utitur calamo. Et ideo principalis auctor hujus Psalmi est spiritus sanctus: 2 Reg. 23: spiritus domini locutus est per me, quasi per instrumentum: 2 Pet. 1: non voluntate humana allata est sapientia, sed spiritu sancto et cetera. Et cujus calamus est? Scribae velociter scribentis, spiritus sancti qui velociter scribit in corde hominum. Qui enim per studium quaerunt sapientiam, per partes, et etiam longo tempore student; sed qui habent eam a spiritu sancto, velociter accipiunt: Act. 2: factus est repente de caelo sonus et cetera. Illi qui habent scientiam per revelationem divinam, subito implentur sapientia, sicut illi sunt subito repleti spiritu sancto: Psal. 147: velociter currit sermo ejus: Eccl. 11: facile est in oculis Dei subito honestare pauperem. Vel velociter operantis, quia dixit et facta sunt. Ps. 148. Potest autem lingua ad aliud referri, quia, scilicet non solum voluit dicere, sed corde primo cogitavit, secundo dixit ore, et tertio scripsit; quasi dicat: non solum profuit praesentibus qui audiunt, sed etiam futuris: Isa. 8: sume tibi librum grandem, et scribe in eo stylo hominis: Habac. 2: scribe visum, et explana eum. Haec ergo expositio est litteralis. Sed aliqui dicunt quod haec verba proponuntur ad commendationem Christi secundum divinitatem, quasi sint verba Dei patris. Sed hanc expositionem non approbant Augustinus et Hieronymus; tamen Dionysius utitur 2 cap. de divinis Nomin. ubi introducit hoc verbum, eructavit etc. et secundum istam expositionem commendatur a patre tripliciter. Primo describitur ejus emanatio. Secundo ejus virtus, ibi, dico. Tertio ejus operatio, ibi, lingua. Circa emanationem ejus a patre ponit quatuor. Primo ejus naturalem processionem, cum dicit, eructavit: quod est quaedam emanatio de plenitudine; unde processus filii a patre est divina eructatio, quia procedit ex plenitudine divinae naturae: Joan. 3: pater diligit filium et cetera. Secundo ponit modum emanationis, quia non corporaliter, nec de aliqua alia natura emanavit, sed ad modum spiritualis. Cor meum, quasi non ex nullo, nec de alia essentia, sed de corde meo: Psalm. 109: ex utero ante Luciferum genui te. Tertio ponitur proprietas procedentis, quia, verbum. Joan. 1: in principio erat verbum. Item ponitur perfectio procedentis: quia, bonum, quasi habens plenam bonitatem divinitatis: Lucae 18: nemo bonus nisi et cetera. Virtus ostenditur cum dicit, dico ego, idest per verbum facio, omnia mea opera regi, idest ad honorem regis, scilicet filii, qui est unus Deus mecum: Joan. 1: omnia per ipsum facta sunt. Propria operatio designatur cum dicit, lingua mea calamus Scribae; quasi dicat, quod ipse est lingua mea, est etiam calamus Scribae. In sacra Scriptura operationes metaphorice designantur per instrumenta vel membra quae sunt operationum principia; et sic per linguam et calamum operatio Dei designatur conveniens linguae et calamo. Operatio linguae est, quod per eam diffunditur sapientia cordis ad alios; per calamum autem designatur quod sapientia quae est in corde, transfunditur in materiam sensibilem, scilicet Pergamenum. Deus autem et loquitur et scribit: loquitur, quando transfundit sapientiam suam in mentes rationales: Psal. 84: audiam quid loquatur in me dominus Deus. Et hoc dicitur verbum, quia per ipsum est omnis illuminatio: Joan. 1: et vita erat lux hominum. Scribit, quia judicia suae sapientiae imprimit in rationabilibus creaturis: Rom. 1: invisibilia Dei et cetera. Ecclesiast. 1: Deus effudit illam super omnia opera sua. Sicut enim respiciens librum cognoscit sapientiam scribentis, ita cum nos videmus creaturas, cognoscimus sapientiam Dei. Calamus igitur est verbum Dei.
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Speciosus forma prae filiis hominum. Praemisso prooemio secundum unum sensum, vel Christi divinitatem secundum alium sensum; hic ponitur commendatio Christi secundum humanitatem. Et quia dixit, dico ego opera mea regi, commendat Christum secundum similitudinem regis, scilicet David, a quatuor: scilicet a gratiositate, a bellica virtute, a judiciaria potestate, et a deliciarum multitudine. Secunda pars, ibi, accingere. Tertia, ibi, sedes, quarta, ibi, mirrha. Circa primum duo facit. Primo describit gratiositatem regis. Secundo causam vel effectum, ibi, propterea. Nota quod duo sensus vigent in homine principaliter, scilicet visus et auditus: unde per haec duo aliquis gratiosus apparet; per pulchritudinem visui, per gratiosum verbum auditui. Unde haec duo praecipue fuerunt in Christo: unde Can. 2: ostende mihi faciem tuam, sonet vox tua in auribus meis: vox enim tua dulcis et facies tua decora. Ipse enim pulcher fuit et eloquens in his quae decuit suam eloquentiam. Quantum ad primum dicit, speciosus forma. Et nota in Christo quadruplicem pulchritudinem. Unam secundum formam divinam. Phil. 2: qui cum in forma Dei esset. Et secundum hanc fuit speciosus prae filiis hominum: nam omnes tantum habent gratiam secundum redundantiam et participationem; sed iste per se et plene: Col. 2: in eo habitat omnis plenitudo divinitatis corporaliter: Heb. 1: cum sit splendor gloriae et figura substantiae ejus: Sap. 7: candor est lucis aeternae et speculum sine macula Dei majestatis. Alia est pulchritudo justitiae et veritatis: Jer. 31: benedicat tibi dominus pulchritudo justitiae: Joan. 1: plenum gratiae et veritatis. Alia est pulchritudo conversationis honestae: et de hac 1 Pet. ult.: forma facti gregis. Et hac forma fuit speciosus prae filiis hominum, quia sua conversatio fuit magis honesta et virtuosa quam alicujus: 1 Pet. 2: peccatum non fecit, nec inventus est dolus in ore ejus. Augustinus in originali: nobis cernentibus ubique speciosus: pulcher in manibus parentum, pulcher in miraculis, pulcher in flagellis, pulcher deponens animam, pulcher in patibulo, pulcher in ligno, pulcher in caelo. Quarta est pulchritudo corporis: et haec etiam Christo infuit. Cant. 1: ecce tu pulcher es dilecte mi. Sed numquid secundum hanc pulchritudinem fuit speciosus prae filiis hominum? Videtur quod non: quia Isa. 53, dicitur: vidimus et non erat in eo species neque decor. Item per rationem probatur quod Christus voluit paupertatem habere, et non uti divitiis, ut doceat eas contemnendas. Sed sicut ista sunt contemnenda, ita pulchritudo corporalis: Prov. ult.: fallax gratia et vana est pulchritudo. Respondeo. Dicendum, quod pulchritudo, sanitas, et hujusmodi, dicuntur quodammodo per respectum ad aliquid: quia aliqua contemperatio humorum facit sanitatem in puero, quae non facit in sene: aliqua est enim sanitas leoni, quae est mors homini. Unde sanitas est proportio humorum in comparatione ad talem naturam. Et similiter pulchritudo consistit in proportione membrorum et colorum. Et ideo alia est pulchritudo unius, alia alterius: et sic hanc pulchritudinem Christus, secundum quod competebat ad statum et reverentiam suae conditionis, habuit. Non est ergo intelligendum, quod Christus habuerit capillos flavos, vel fuerit rubeus, quia hoc non decuisset eum; sed illam pulchritudinem corporalem habuit summe, quae pertinebat ad statum et reverentiam et gratiositatem in aspectu: ita quod quoddam divinum radiabat in vultu ejus, quod omnes eum reverebantur, ut Augustinus dicit. Ad primum dicendum prophetam velle exprimere contemptum Christi in passione, in qua deformata fuit sui corporis forma prae multitudine afflictionum. Ad aliud dicendum, eas divitias et pulchritudines contemnendas, quibus male utamur. Gratiosus etiam fuit in verbo; unde dicit, diffusa est gratia in labiis tuis: Eccl. 6: lingua eucharis in bono homine abundabit. Et gratiosum verbum ejus. Tripliciter propter ea quae aliquis dicit, reputatur verbum ejus gratiosum: quando scilicet dicit ea quae placent et sunt utilia; sic verbum Christi fuit gratiosum, quia levia imponebat et quietem promisit: Matth. 11: venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos: Joan. 6: domine, ad quem ibimus. Verba vitae aeternae habes. Item aliquis habet gratiosum verbum propter ordinatum modum proferendi, et ferventem; et sic habuit ordinatum et ferventem modum Christus in proferendo: Psal. 118: ignitum eloquium tuum. Item aliquis dicitur habere gratiosum verbum propter efficaciam ad persuadendum: sic etiam habuit Christus: Matth. 7: erat docens in templo sicut potestatem habens. Et ideo dicit Luc. 21, quod omnis populus manicabat ad eum, idest mane veniebat ad eum, in templo audire eum. Et Jo. 7: nunquam sic locutus est homo. Propterea benedixit te, Deus, in aeternum. Hic ponitur vel causa, vel effectus. Sicut dictum est, benedicere Dei signat effectum bonitatis, vel ejus collationem beneficii. Deus itaque homini Christo duplex beneficium contulit. Gloriae sive regni: et hoc est praemium meritorum Christi: Phil. 2: propter quod et Deus exaltavit illum. Et sic ly propterea denotat causam meritoriam: quasi dicat: quia tu es speciosus in forma, gratiosus in doctrina, propterea benedixit te, Deus, in aeternum, benedictione spiritualis regni: Gen. 22: in semine tuo benedicentur omnes gentes. Aliud est beneficium gratiae: et sic est sensus: propterea benedixit te Deus in aeternum, ut tu esses speciosus, et esset diffusa gratia in labiis tuis.
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Accingere gladio tuo super femur. Hic describitur virtute potens. Et primo ponitur ejus bellica virtus. Secundo ejus in bello processus, ibi, intende. Tertio effectus, ibi, et deducet te. Virtus bellica consistit in fortitudine naturali, et praeparatione armorum. Primo ergo ponit fortem praeparationem armorum, cum dicit, accingere gladio tuo: secundum aliam litteram dicit, super femur tuum potentissime. Ubi designatur virtus armorum: Cant. 3: uniuscujusque ensis super femur suum. Sed secundum Glossam aliud est accingi, quia qui accinguntur parantur ad bellum, scilicet milites. 1 Mac. 3: accingimini et estote filii potentes, et estote parati in mane, quoniam melius est nobis mori in bello et cetera. Aliud est praecingi, quia praecinguntur qui parantur ad serviendum: Luc. 12: praecinget se, et faciet illos discumbere et cetera. Aliud est succingi, quia succinguntur qui parantur ad ambulandum: Eccl. 36: latro succinctus exiliens de civitate. Aliud est discingi, quia discinguntur, qui vadunt ad quiescendum: 3 Reg. 20: non glorietur accinctus aeque ut discinctus. Gladius Christi est doctrina ejus. De hoc gladio habetur Eph. ult. gladius spiritus quod est verbum Dei. Hoc gladio posuit Christus divisionem in hoc mundo, ut bona discernantur a malis: Matth. 10: non veni pacem mittere, sed gladium. Hic gladius est ex utraque parte acutus, ut testatur Apoc. 1, quia de aeternis et temporalibus instruxit. Et est super femur, quia organo humanitatis verbo doctrinae usus est: Isa. 52: ego ipse qui loquebar, ecce adsum. Potentissime. Ubi ostenditur ejus virtus seu potentia naturalis: 1 Reg. 2: non est fortis sicut Deus noster: Job 9: si fortitudo quaeritur, robustissimus est. Specie tua. Secundum Hieronymum et Hebraeos hoc quod dicitur, specie, conjungitur cum hoc, quod dicitur, potentissime, et est totum sub uno versu, et sic uno modo legitur in Glossa; et si sic conjungatur cum potentissime, sic est sensus: tu Christe es potentissimus, specie tua, scilicet humanitatis, secundum quam etiam est maximus virtute: Cant. 5: species ejus ut Libani.
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Et pulchritudine tua, scilicet divinitatis: Sapien. 13: quorum si specie delectati deos putaverunt, sciant quanto his dominator eorum speciosior est. Vel es potentissimus, specie tua, idest speciosa pulchritudine tua. Unde Hieronymus habet, laude tua, quia ex hoc es laudabilis et gloriosus, quia es armatus et fortis.
Intende, prospere procede. Psalmista supra ad commendationem Christi posuit fortitudinem et apparatum regis; hic autem agit de ejus processu: et circa hoc duo facit. Primo proponit processum regis. Secundo ejus causam, ibi, propter veritatem. Circa primum sciendum est quod loco istorum trium quae hic ponuntur, scilicet, intende, prospere procede, et regna, in Psalmo Hieronymi habetur unum tantum, prospere ascende. In ascensu designatur processus: Jerem. 49: leo ascendit, et superbia Jordanis ad pulchritudinem robustam. Unde manifestum est quod haec pertinent ad quamdam perfectionem et ascensum. In ascensu bellicosi sunt tria; principium, medium et finis. Principium debet esse diligens et discreta consideratio: Prov. 34: cum dispositione initur bellum: et Luc. 4 dicitur, quod rex iturus ad bellum prius et cetera. Unde, intende, idest diligenter considera. In Christo autem intendere designat dispositionem misericordiae ejus qua intendit ad salutem humani generis: Psalm. 37: intende in adjutorium meum. Medium est prosper processus. Processus autem Christi intelligitur dupliciter. Uno modo, secundum quod ex utero virginis processit in nativitate: Psal. 18: tamquam sponsus procedens de thalamo suo. Et hic fuit prosper processus, quia sine peccato natus est, et matri non abstulit virginitatem, nec dolorem intulit. Alio modo, secundum quod processit de homine ad hominem convertendum, hunc et illum. Et in hoc fuit prosper, quia tandem pervenit ad conversionem totius mundi: Isa. 55: faciet quaecumque volui, et prosperabitur in his ad quae misi illum: Psalm. 117: o domine bene prosperare. Quod dicit, intende, potest conjungi cum hoc quod dicit, specie tua; quasi dicat, ergo speciose virtute humanitatis etc. et pulchritudine divinitatis intende. Finis ejus regnum ejus: Psalm. 46: regnabit Deus super omnes gentes. Finis ejus quod regnet per fidem in cordibus omnium: Luc. 1: et regnabit in domo Jacob. Et ideo dicit, et regna. Causa processus est propter veritatem. Et hoc vel causa dispositiva, vel finalis. Si ly propter primo dicatur secundum quod est causa dispositiva, secundum quod in Hieronymo habetur, propter verbum veritatis et mansuetudinem justitiae, notandum quod duo sunt necessaria ut rex prospere agat. Primo scilicet ut ei credatur: quia si nihil ei crederetur, et ipse aliis crederet, non posset plus quam unus homo: Prov. 17: non decent stultum verba composita. Secundo quod diligatur; quia si non diligitur, non potest prosperari in regno nec in negotiis suis: et hoc facit fieri mansuetudo et clementia regis: Eccl. 3: fili in mansuetudine opera tua perfice. Et ita haec duo disponunt ad prosperitatem regis: Prov. 20: misericordia et veritas custodiunt regem: Ps. 36: mansueti hereditabunt terram. Sed secundum litteram nostram, ad hoc ut rex possit prosperari in negotiis suis, debet habere tria: scilicet veritatem, mansuetudinem, et justitiam. Et ista tria fecerunt prosperari Christum: quia fuit verax in docendo, mansuetus in patiendo, justus in operando. De primo Matth. 22: scimus quia verax es et cetera. De secundo 1 Pet. 2: cum pateretur, non comminabatur: Jer. 11: ego sicut agnus mansuetus et cetera. De tertio, quia in nullo a justitia discessit: Psal. 144: fidelis dominus in omnibus verbis suis. Si autem ly propter designat causam finalem, sic est sensus: intende, prospere procede, et regna, idest ut facias veritatem. Christus autem fecit veritatem dupliciter: scilicet implendo promissiones, et adimplendo figuras: Rom. 15: dico autem Christum Jesum ministrum fuisse circumcisionis ad confirmandas promissiones patrum: 2 Cor. 1: quotquot promissiones Dei sunt in illo. Et iterum propter mansuetudinem derivandam in discipulos: Matth. 11: discite a me et cetera. Item, regna, propter justitiam: Joan. 5: pater omne judicium dedit filio deducet te mirabiliter dextera tua. Hic est modus determinati processus. Procede prospere. Et quomodo? Deducet te dextera tua. Et loquitur ad similitudinem bellicosi, qui si habet hostem contra se, dicitur sibi oportet quod manus tua faciat tibi viam, et sic bellando transibis; quasi dicat: procede, si manus tua dextera faciat tibi viam. Et hoc mirabiliter, quia omnes mirabuntur. Hieronymus habet: docebit te dextera tua, idest dum facies magnifica, manus tua ostendet te mirabilem. Tamen in alio Psalmo habetur, manus tua deducet te. Sed dicendum quod littera ista non est contra illam, quia Christus est Deus et homo. Et ideo secundum quod est Deus, eadem est dextera sua et patris. Et deduxit Christum dextera sua mirabiliter in oppugnatione hostium: Exod. 15: dextera tua, domine, magnificata est in fortitudine, dextera tua, domine, percussit inimicum. Et in operatione miraculorum virtute suae divinitatis. Unde paravit sibi viam in corde hominum: Psal. 117: dextera domini fecit virtutem. Et si consideremus viam, mirabilis est. Esther 13: valde enim mirabilis es domine. Item dicta est mirabilis: Psal. 138: mirabilia opera tua. Sagittae tuae acutae; quasi dicat: ideo parabit tibi viam, quia sagittae tuae sunt acutae. Et ponitur hic virtus armorum, et effectus eorum. Arma Christi sunt sagittae, quae sunt verba Christi, quae dicuntur sagittae propter tria. Primo, quia sagitta sua acumine usque ad cor penetrat: Oseae 2: ducam eam in solitudinem, et loquar ad cor ejus; ita verba Christi: Heb. 4: vivus est sermo Dei et efficax, et penetrabilior omni gladio ancipiti. Item sagitta velociter movetur: Sap. 5: transitus vitae et cetera. Sic verbum Christi subito totum orbem implevit, quia fere per totum mundum ante destructionem Jerusalem sermo Christi fuit diffusus: Psal. 147: velociter currit sermo ejus. Item sagitta ad remota attingit; sic etiam sermo Christi: Ps. 18: in omnem terram exivit sonus eorum. Et sic sermo Dei est gladius, inquantum vulneravit Judaeos, qui conversi sunt ad Christum qui erat prope: propter quod dicitur, accingere gladio tuo: et est sagitta etiam inquantum ad remotos gentiles pervenit, et conversi sunt ad Christum: Eph. 2: evangelizavit pacem vobis qui longe fuistis, et pacem his qui prope. Populi sub te cadent. Hic ponitur effectus verbi divini, qui est conversio populi ad Deum: unde, populi etc. idest omnes ad te current: Phil. 2: in nomine Jesu omne genu flectatur et cetera.
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Sed quid est quod addit, in corda inimicorum regis? Hoc potest dupliciter intelligi. Uno modo, ut conjungatur cum prima clausula hujus versus, populi sub te cadent, ut sit interpositio: et sic est sensus: sagittae tuae acutae intrant in corda inimicorum regis. Verba tua sunt sicut sagittae quae penetrant corda et cetera. Et ex hoc populi sub te cadent. Alio modo, ut conjungatur cum hac, populi sub te cadent; et hoc in corda, vel in corde inimicorum regis, idest tui qui es rex. Quaedam enim subjiciuntur violenter, sicut modo subjiciuntur inimici. Et de hac subjectione dicit se non loqui, sed de voluntaria; et ideo dicit, in corda; quasi dicat secundum illa corda subjiciantur, secundum quae inimicabantur Christo: Ps. 53: voluntarie sacrificabo tibi. Vel aliter, sagittae tuae acutae sunt, populi sub te cadent in corda inimicorum regis: populi dico, qui erant inimici regis, idest Christi; quasi dicat: illi qui erant contra regem, scilicet Christum, subjicientur ei. Et ad litteram sic factum est: quia gentiles qui conati sunt destruere fidem Christi, nunc serviunt Christo: Isa. 55: ecce gentes quas nesciebas vocabis: Psal. 17: populus quem non cognovi servivit mihi.
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Sedes tua Deus in saeculum saeculi. Supra Psalmista commendavit Christum a gratiositate et bellica virtute; hic commendat eum a judiciaria potestate. Et primo describit ejus judiciariam potestatem. Secundo potestatis executionem, ibi, virga directionis. Tertio rationem, ibi, propterea unxit. Dicit ergo, sedes tua Deus. Per sedem in Scriptura judiciaria potestas designatur: Psal. 121: illic sederunt sedes in judicio. Christo autem judiciaria potestas convenit sive competit: Joan. 5: pater omne judicium dedit filio; et ideo per sedem Christi ejus potestas accipitur. Matth. 19: in regeneratione cum sederit filius hominis et cetera. Sed hanc etiam judiciariam potestatem habent etiam praelati et reges: verum sicut ministri: Sap. 6: cum essetis ministri regni illius, non ratione judicastis. Sed Christus sicut principalis judex, et sicut verus Deus; et ideo dicit, sedes tua Deus: domini enim vindicta est; et hic expresse loquitur de Christo, quia dirigit sermonem suum ad eum. De hoc Apoc. 3: qui vicerit, dabo ei sedere in throno meo, sicut et ego vici, et sedi in throno: Isa. 6: vidi dominum sedentem super thronum. Item alia est potestas judiciaria temporalis, alia perpetua: et talis est potestas filii Dei: unde dicit, in saeculum saeculi, quia de aeternis est judicium ejus: Dan. 7: potestas ejus potestas aeterna. Sic igitur describit Dei potestatem, dignitatem et aeternitatem. Consequenter agit de executione potestatis, cum dicit, virga directionis. Et primo ponitur executio potestatis. Secundo ejus expositio. Necesse enim est quod rex cohibeat delicta: quia, ut philosophus dicit, si animi hominum essent a Deo ordinati quod obedirent monitioni paternae, non essent necessarii reges et judices: unde ut inquieti corrigantur, necessarii sunt reges, unde habent sceptrum: Prov. 22: stultitia colligata est in collo pueri, et virga disciplinae fugabit eam. Sed habet virgam ad hostes coercendos: Ps. 2: reges eos in virga ferrea, et tamquam vas et cetera. Item ad subditos gubernandos: Mich. ult.: pasce populum tuum in virga tua: et ideo dicitur, virga regni tui est virga directionis, idest ad ducendum populum in via recta, quia haec est finis legis, et regiminis, ut non excorient, sed ut faciant virtuosos: et haec est finis politicae, et hoc convenit Christo: Psal. 24: dirige me in veritate tua, et doce me. Sed haec directio consistit ut homo deserat malum et adhaereat bono: Isa. 30: haec est via, ambulate in ea, et non declinetis neque ad dexteram neque ad sinistram, idest neque per excessum neque per defectum; et ideo dicit, dilexisti justitiam. Item debet odire iniquitatem, quia si non diligat justitiam, non ducit ad bonum: et hoc maxime fecit Christus, quia justus dominus, et justitiam dilexit. Item si non odiunt iniquitatem, non puniunt: et quia Christus maxime odit iniquitatem, propterea punit malos. Propterea unxit. Hic ponitur causa vel finalis, vel effectiva; quasi dicat: ideo operatus es justitiam, ut Deus ungat te. Sed numquid meruit Christus hanc unctionem? Non, sed meruit manifestationem hujus unctionis. Et in Scriptura dicitur aliquid fieri, quando innotescit. Et Christus per passionem meruit exaltationem in fide omnium populorum. Et sic littera, propterea, designat causam finalem. Sed si sit causa effectiva, sic intelligetur; quasi dicat: ut sedes tua, et virga etc. propterea unxit te Deus. In veteri testamento ungebantur sacerdotes et reges, ut patet de David 1 Reg. 16, et de Salomone, ut patet 3 Reg. 1. Et prophetae inungebantur, ut patet de Eliseo, qui inunctus fuit ab Elia, 3 Reg. 19, et haec conveniunt Christo, qui fuit rex: Luc. 1: regnabit in domo Jacob in aeternum. Item fuit sacerdos, qui seipsum obtulit Deo sacrificium, Eph. 5. Item fuit propheta, qui praenunciavit viam salutis: Deut. 18: prophetam suscitabit dominus de filiis Israel. Sed quomodo unxit? Non oleo visibili, quia regnum ejus non est de hoc mundo, Joan. 18: item non est functus sacerdotio materiali; et ideo non materiali oleo unctus, sed oleo spiritus sancti; et propterea dicit, oleo laetitiae. Et dicitur spiritus sanctus oleum: quia sicut oleum supereminet omnibus liquoribus, ita spiritus sanctus omnibus creaturis: Gen. 1: spiritus domini ferebatur super aquas, idest debet esse super omnia in cordibus hominum, quia est amor Dei. Secundo propter suavitatem suam. Misericordia et omnis suavitas mentis a spiritu sancto est: 2 Cor. 6: in suavitate, in mansuetudine, in spiritu sancto. Tertio, quia oleum est diffusivum, sic spiritus sanctus est communicativus: 2 Cor. ult. communicatio sancti spiritus sit semper cum omnibus vobis, amen: Rom. 5: charitas Dei diffusa est in cordibus vestris per spiritum sanctum. Item oleum est fomentum ignis et caloris, et spiritus sanctus fovet et nutrit amoris calorem in nobis: Cant. ult.: lampades ejus lampades ignis. Item oleum illuminat, ita et spiritus sanctus: Job 32: inspiratio omnipotentis dat intelligentiam. Sed dicit, Deus Deus.
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Haec littera Deus, vel est nominativi casus, vel vocativi; et ideo in Latino est dubium: sed in Graeco non, quia ibi unum est casus nominativi, et aliud vocativi, quia dicit, o Deus, Deus tuus unxit te oleo laetitiae. Et datur intelligi quod loquitur de Christo qui est Deus, et non potest inungi inquantum Deus, quia secundum quod Deus non potest promoveri: et ideo oportet aliquid accipi in Christo in quo ungatur, et haec est humana natura. Et secundum hanc habet Deum, quia secundum quod Deus, non habet Deum. Et dicitur oleum laetitiae, quia in tempore laetitiae Orientales ungebant se oleo: Isa. 61: oleum gaudii pro luctu. Spiritus sanctus est causa gaudii: Rom. 14: et gaudium in spiritu sancto: Gal. 5: charitas, gaudium, pax: quia spiritus sanctus non potest esse in aliquo quin gaudeat de bono et spe futuri boni: unde dicit, prae consortibus tuis, quia Christus fuit unctus prae omnibus aliis sanctis: Joan. 1: vidimus eum plenum gratiae et veritatis. Consortes ejus dicuntur inungi, quia quidquid habetur de oleo isto, idest de gratia spiritus sancti, est ex redundantia Christi: Joan. 1: de plenitudine ejus omnes accepimus: Psalm. 132: sicut unguentum in capite et cetera.
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Myrrha et gutta. Hic agit de deliciis regis, et describit has delicias ex quatuor: ex vestitu, ex habitaculo, ex ministerio, et ex conjugio. De primo dicit, myrrha et gutta et casia a vestimentis tuis. Vestimenta Christi possunt esse duplicia: scilicet corpus ejus: Isa. 63: quare rubrum est vestimentum tuum? Item vestimentum Christi sunt sancti omnes: Isa. 49: his omnibus velut ornamento vestieris. Et ab his procedit odor mirrhae, guttae et casiae, sive de vestimento quod est corpus ejus, sive de sanctis. Myrrha habet amaritudinem; et sic si referatur ad corpus Christi, signat amaritudinem passionis: Cant. 5: digiti ejus, scilicet confixi ligno, pleni myrrha probatissima. Si autem referatur ad sanctos, signat poenitentiam: Eccl. 24: sicut myrrha electa dedi suavitatem odoris. Ubi nos habemus gutta, Graecus, habet aloes: Hebraei, stactes. Gutta est liquor alicujus herbae, et calidum quid, et valet contra inflationes: et signat humilitatem, quae humilitas maxime fuit in Christo: Matth. 11: discite a me, quia mitis et cetera. Item fuit etiam in sanctis: Isa. 66: super quem respiciam nisi ad pauperculum et contritum spiritu, et trementem sermones meos? Aloes est succus herbae; sed non sumitur hic sic, sed pro quodam ligno, et vocatur aloes, quod est odoriferum. Stactes est gumma myrrhae, quod est speciosius quam myrrha. Et haec idem est quod myrrha quantum ad odorem. Casia est triplex. Quaedam est casia quae est sicut fistula; quaedam est fructus arboris, et de hac non intendit hic, quia non est aromatica; sed est quaedam casia virga quae est aromatica, et ad istam refertur quod dicitur hic. Vel secundum Glossam est quaedam arbor casiata, quae nascitur in locis aquaticis: et per hoc signatur aqua lacrymarum, vel aqua baptismalis; quasi dicat, odor omnium istorum procedit a sanctis, et corpore tuo: 2 Cor. 2: Christi bonus odor sumus. Ex secundo dicit, a domibus eburneis; quasi dicat: redolet etiam a domibus tuis eburneis, quae redolent propter ista aromata. Antiqui parietes erant tabulati, apud nos sunt marmorei. Et sic apud Hebraeos et Orientales, parietes erant tecti ebore: Amos 3: peribunt domus eburneae. Domus signat fideles: 1 Pet. 2: et ipsi tamquam lapides vivi aedificamini in domos spirituales et cetera. Eburneae, frigidae propter castitatem: Cant. 5: venter illius eburneus. Item candidae propter puritatem, rubicundae propter castitatem: Thren. 4: rubicundiores ebore antiquo. Ex tertio, ex quibus delectaverunt te filiae regum in honore tuo; quasi dicat: ita est deliciosus quod filias regum habet in ministerio; quasi dicat: vestimenta tua paraverunt filias regum quae serviunt tibi. Ad litteram. Filiae regum mundanorum delectant nos ad honorem Christi, quia dedicaverunt se Christo, et mortuae sunt pro Christo, et hoc, in honore tuo, idest ad tuum honorem: quasi scilicet non solum unius regis, sed etiam filiae regum serviunt Christo. Vel aliter. Reges sunt apostoli: filii eorum sunt animae fideles. Vel reges sunt doctores: Apocal. 5: fecisti nos Deo nostro regnum, et sacerdotes. Filiae eorum sunt populus Christianus et fidelis: 1 Corinth. 4: in Christo Jesu per Evangelium ego vos genui: hi sunt filiae in honore Christi, non in honore regum, scilicet Petri et Pauli, sed Christi: 1 Cor. 1: nos praedicamus Christum crucifixum. Istae delectaverunt istis aromatibus.
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Astitit regina. Supra Psalmista laudavit Christum ex gratiositate, ex virtute bellica, et ex deliciis; hic autem laudat eumdem ex sponsa: quam describit ex quatuor: scilicet quantum ad sponsi praesentiam, quantum ad dignitatem, quantum ad gloriam, et quantum ad ornatum. Sponsa Christi est Ecclesia; sponsae regis dicuntur reginae: Esther 2: ista est Esther ordinata regina. Et haec regina est Ecclesia: 2 Corinth. 11: despondi vos uni viro virginem castam et cetera. Dignitas ejus est, quod est regina. Haec astitit semper inhaerens Deo et conjuncta. Unde Angeli qui non mittuntur, dicuntur assistentes: Daniel. 7: millia millium et cetera. Psal. 5: mane astabo tibi et cetera. Dicit Gregorius: videt quidam per fidem, erigitur per spem, unitur per charitatem. Gloria istius reginae est praerogativa quam habet, quia, a dextris, idest in potioribus bonis. Unde et filius, inquantum est in potioribus bonis patris, secundum quod homo, dicitur esse a dextris. Marc. ult.: dominus quidem Jesus sedet a dextris Dei. Et haec meliora sunt; sed si comparentur spiritualia temporalibus, spiritualia sunt potiora. Et haec regina astitit in spiritualibus. Prov. 3: longitudo dierum in dextera ejus. Item si per dexteram significentur bona opera, haec sunt potiora quam peccata. Prov. 4: vias quae a dextris sunt, novit dominus. Et in his astitit haec regina. Ornatus describitur cum dicit, in vestitu deaurato. Hieronymus non habet, circumdata varietate, nec Hebraei: sed Hieronymus habet, in diademate deaurato. In Hebraeo, in massa auri. Et secundum nostram litteram est duplex vestimentum Ecclesiae. Unum est doctrina duorum testamentorum. Prover. ult.: omnes domestici ejus vestiti sunt duplicibus. Et iste vestitus non est aurum solum, sed deauratus, quia est refulgens divina sapientia, qua haec doctrina est plena. Tamen est, circumamicta varietate. Et potest referri quantum ad diversa genera linguarum, vel quantum ad profundiorem modum sapientiae. Alius vestitus est operatio virtuosa. Ps. 131: sacerdotes ejus et cetera. Per aurum autem significatur charitas. Genes. 2: aurum terrae illius optimum. Est enim charitas fulgida et rubea. Et ideo dicitur deauratus, quia informatus charitate. 1 Cor. ult. omnia opera vestra in charitate fiant. Vel, circumamicta varietate, idest diversis virtutum operibus; quia alii fuerunt aurei per martyrium, alii rosei per gemitum poenitentiae. Colos. 3: induite vos sicut electi Dei sancti et dilecti viscera misericordiae et cetera. Et potest exponi totum hoc de beata virgine, quae regina et mater regis est, quae astat super omnes choros in vestitu deaurato, idest deaurata divinitate: non quod sit Deus, sed quia est mater Dei.
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Audi filia. Hic commendatur sponsa quadrupliciter: scilicet a decore, ab excellentia gloriae, ibi, omnis gloria. A societate, ibi, adducentur. Et a prole, ibi, pro patribus tuis. Circa primum duo facit. Primo ponit quomodo acquirat decorem seu gratiositatem. Secundo agit de ipsa gratiositate, ibi, et concupiscet. Primo ergo redditur attenta ipsa ad admonitionem; unde dicit, audi filia. Vocat futuram Ecclesiam filiam duplici ratione. Una est, quasi loquens David in persona sua: quia sicut inquantum adhaeremus Christo filio Abrahae, sumus filii Abrahae; ita et filii David cujus filius est Christus. Vel loquitur in persona apostolorum, ex quibus sumus propagati in Christo Jesu per Evangelium. Dicit itaque: audi filia. Jacob. 1: sit omnis homo velox ad audiendum, scilicet Evangelium, vel verbum Christi. Luc. 11: beati qui audiunt verbum Dei. Vel Scripturam prophetarum, ut credant Christo. Isa. 53: quis credidit auditui nostro? Et, vide, per fidem hic, sed in futuro videbis per speciem. 1 Cor. 13: videmus nunc et cetera. Vel vide Christum natum. Baruch 13: post haec in terris visus est. Joan. 1: vidimus eum plenum gratiae et veritatis. Inclina aurem tuam, scilicet per humilitatem ut obedias. Eccl. 6: si inclinaveris aurem tuam, excipies doctrinam. Obliviscere populum tuum. Monitio imaginaria, quod haec regina venerit ad David vel Salomonem ex populo alieno. Et ideo monetur ut memor sit sui. Et hoc competit Ecclesiae, quae vocata est ad Christum ex alieno populo, vel Judaeorum, vel gentilium quia, secundum Augustinum: nemo potest venire ad vitam novam Christi, nisi poeniteat eum veteris vitae, scilicet peccati. Et ideo dicit, obliviscere populum tuum. 1 Paral. 16: transierunt de gente in gentem, et de regno ad populum alterum. Et domum patris tui, scilicet Diaboli. Joan. 8: vos ex patre Diabolo estis. Ezech. 16: pater tuus Amorrhaeus. Vel peccati, vel carnalis affectus. Gen. 41: oblivisci me fecit Deus omnium laborum meorum, et domus patris mei. Et hoc signat Deut. 21, de puella captivorum, quae debet radi, et debet plorare patrem et matrem sicut mortuum. Et concupiscet rex decorem tuum. Hic promittit ipsi sponsae gratiositatem regis. Primo, a rege; et hoc est amoris. Secundo, a populo; et hoc est honoris, ibi, vultum tuum deprecabuntur. Repromittit ergo regis amorem, et ostendit regis dignitatem. Dicit ergo: si oblivisceris populum tuum et domum patris tui, ex hoc acquires decorem spiritualem. Psal. 25: domine, dilexi decorem domus tuae.
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Et hic decor concupiscitur a sponso spirituali: propterea dicit, et concupiscet rex decorem tuum. Et hic decor est pulchritudo justitiae. Jer. 31: benedicat tibi dominus pulchritudo justitiae. Concupiscet, idest delectabitur in eo. Is. 62: quia complacuit domino in te. Et hoc est desiderandum, quia iste rex est magnus in potestate, in natura, in honore. Primum habet quia rex, ideo est dominus. Ps. 99: scitote quoniam ipse est dominus. Secundum, quia ipse est Deus. Ps. 94: quoniam Deus magnus dominus. Tertium, quia adorabunt eum scilicet remoti, et omnes populi totius mundi. Psal. 85: omnes gentes quascumque fecisti, venient, et adorabunt coram te domine. Soph. 2: adorabunt eum omnes viri de loco suo, omnes insulae gentium.
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Item adorabunt eum propinqui, quia filiae Tyri in muneribus, quia scilicet Tyrus est vicina terrae promissionis. Unde, filiae, idest habitatores terrae illius, vultum tuum deprecabuntur, idest subdentur tibi cum muneribus: quia hoc impletum est quando mulier Chananaea egressa a finibus Tyri, venit ad Jesum; Matth. 15: vel, vultum tuum deprecabuntur omnes divites plebis, idest viri qui sunt in Tyro. Tyrus interpretatur angustia; unde omnes qui sunt in angustia, deprecabuntur te. Ad litteram omnes veniebant ad Christum. Lucae 4: cum sol autem occidisset, omnes qui habebant infirmos variis languoribus et cetera. Isa. 26: domine, in angustia requisierunt te, in tribulatione murmuris doctrina tua eis. Et offerent munera, idest seipsos. Vel eleemosynas. Isa. 19: vota vovebunt domino, et solvent.
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Omnis gloria. Supra Psalmista commendavit sponsam a decore; hic autem commendat eam quantum ad gloriam et intrinsecus et extrinsecus. Primum facit cum dicit, omnis gloria ejus. Ly ejus superfluit; unde construitur expositive ejus, scilicet, filiae regis ab intus: et hoc tripliciter. Primo, quia in interiori conscientia, non in exteriori fama hominum, sicut est fama peccatorum. 2 Cor. 1: gloria nostra haec est testimonium conscientiae nostrae. Secundo in interiori justitia, non in exteriori observantia, sicut in veteri testamento. Rom. 2: circumcisio cordis, non carnis; in spiritu, non in littera; cujus laus non est ex hominibus, sed ex Deo. Tertio, quae est in spe aeterna, quae est interna; non in spe temporalium, quae est extra. Matth. 6: attendite ne justitiam vestram faciatis coram hominibus: sed cum facis eleemosynam et cetera. Secundum facit cum dicit, in fimbriis aureis. Per has fimbrias intelligitur doctrina Ecclesiae, Exod. 28, ubi dominus mandat quod in fimbriis vestimenti sacerdotis essent tintinnabula, quorum sonus audiretur. Per sonum ergo doctrina designatur. Ergo in doctrina divinae sapientiae, quae per aurum designatur, est magna gloria: et tamen est circumamicta varietate, idest ornata et vestita aliis linguis, idest variis modis docendi, tamen eandem veritatem sonant. Act. 2: loquebantur variis linguis apostoli et cetera. Vel aliter, in fimbriis aureis, et hoc refertur ad interiorem munditiam et ornatum virtutum; circumamicta, ad exteriorem; quasi dicat: omnis gloria ab intus; et haec duo praecipue sunt in fimbriis aureis. Et propter hoc intelligitur finis vitae quantum ad totam Ecclesiam, vel ad totum hominem, quia fimbriae sunt extremae in vestimento: et non dicit deauratae, sed quia sunt aureae. Glossa enim dicit, quod illi qui invenientur in fine mundi, erunt perfecti et sancti. Item homo quamdiu proficit, est quasi deauratus; sed quando erit in fine, tunc erit totus repletus claritate. Prov. 4: justorum semita, quasi lux splendens crescit, et proficit usque ad perfectum diem. Et dicit, circumamicta varietate, exteriori, scilicet diversarum gentium, vel diversarum gratiarum et virtutum.
Adducentur. Hic commendatur a societate: et circa hoc tria facit. Primo enim describitur ejus societas; secundo, quomodo ad ejus societatem perveniatur, ibi, afferentur; tertio, quando haec societas, sed ubi terminetur, ibi, adducentur. Hieronymus habet aliter, omnis gloria filiae regis a perfasciis aureis vestita. Et hic est punctus; quasi dicat, habet vestimentum fasciis aureis. Et post in varietate cum aliis etc., adducentur et cetera. In Hebraeo aliter, prae inclusione auri vestimenta, idest circumamicta. Et post; insuper cum subtilibus quae sunt plumariae; quae eam attingunt adducentur, sic indutae. Et duo numerat, virgines et proximae.
44:15
Et si accipiatur easdem esse, sic est sensus: virgines interius, scilicet fideles animae non corruptae per peccatum; adducentur regi, scilicet Christo qui est rex regum. Adducentur, dico, quia non per se venient. Joan. 6: nemo venit ad me etc.: et ideo dicit Cant. 1: trahe me post te. Sed adducentur post eam, scilicet universalem Ecclesiam, quia nullus veniet nec adducetur ad Christum nisi sequatur doctrinam Ecclesiae. Vel, post eam, idest post b. virginem, quia ad Christum ejus virgines adducentur ad servandam castitatem, et ad exercitium aliarum virtutum. Et hae sunt proximae ejus, scilicet vel Ecclesiae, vel b. virginis, et hae afferentur. De illis dicit, adducentur, quia levius convertentur ad Christum. De istis dicit, afferentur, quia importunius trahuntur; 2 Tim. 4: insta opportune importune. Si vero accipiantur ut diversae, sic per virgines intelliguntur perfecti; et isti adducuntur, quasi per se ire volentes. Psal. 104: eduxit populum suum in exultatione, et electos suos in laetitia; quia afferentur in laetitia, interiori, et exultatione, exteriori. Christo enim voluntarie se obtulerunt. Ps. 53: voluntarie sacrificabo tibi. Vel afferentur ab Angelis in caelum. Luc. 16: factum est ut moreretur et cetera. Et quo afferentur?
44:16
In templum regis. Ubi manifestum est, quod loquitur de rege Christo Deo, quia dicit, templum; quasi dicat, ut ipsi sint templum regis. 1 Cor. 3: templum Dei sanctum est, quod estis vos. Vel ut in templo Dei contemplentur, idest ut vacent Deo; nam ad hoc ordinatur consortium virginum, ut vacent Deo. 1 Cor. 7: quae nupta est mulier, cogitat quomodo placeat viro; quae autem innupta, cogitat quomodo placeat Deo.
44:17
Pro patribus tuis nati sunt tibi filii. Hic commendat eam a prole. Circa quam quatuor ponit: scilicet prolis originem, dignitatem, officium et fructum. Dicit ergo, pro patribus tuis nati sunt tibi filii. Filii Ecclesiae primitivae sunt apostoli et eorum successores. Filii dicuntur esse nati Ecclesiae per doctrinam Christi sponsi ejus, et alii per doctrinam apostolorum, et alii filii aliorum praedicantium. Et ideo non est inconveniens quod idem sint filii et patres: quia apostoli ipsi sunt patres eorum quos converterunt. 1 Cor. 4: in Christo Jesu ego vos genui. Alii etiam sunt patres et filii. Isti ergo filii sunt nati Ecclesiae. Filii apostoli, et alii sancti viri et doctores. Vel patres boni fuerunt prophetae. Eccl. 44: laudemus viros gloriosos, et parentes nostros. Et loco istorum nati sunt Ecclesiae filii qui funguntur dignitate illorum; et sic patet proles et origo sponsae. Sequitur dignitas, constitues eos principes super omnem terram, idest primo capientes, primum capies. Isti ergo principes dicuntur, quia primi dona spiritus sancti acceperunt. Rom. 8: non solum autem illi, sed nos ipsi primitias spiritus habentes, tempore prius, caeteris abundantius, dicit Glossa. Unde sicut beatae virgini nulla mulier comparatur, ita nec aliquis sanctus potest apostolis comparari nec adaequari. Item dicuntur principes, quia fuerunt et sunt Ecclesias gubernantes. Item quia primi post Christum doctores nostri fuerunt. Ps. 67: praevenerunt principes et cetera. Isti sunt diligendi. Judith 5: cor vestrum diligit principes Israel. Istos constitues principes, qui non sunt per seipsos constituti, sed per Christum. Joan. 15: non vos me elegistis, sed ego elegi vos et cetera. Item alii praelati constituuntur per summum pontificem. Hebr. 5: nemo assumat sibi honorem. Et non in aliqua parte, sed super omnem terram. Ps. 18: in omnem terram exivit sonus eorum et cetera. Et nimis honorati sunt et cetera. Ps. 138. Et hoc specialiter convenit Petro et Paulo; nam Petrus obtinuit principatum universalem Ecclesiae. Joan. 21: pasce oves meas. Paulus super totum mundum, quantum ad gentes gentiles. Isa. 49: posui te in lucem gentium, ut sis salus mea usque ad extremum terrae. Et hoc etiam dicit ipse, Act. 13. Memores erunt nominis tui, domine. Hic ponitur officium apostolorum, quod est praedicare nomen Dei.
44:18
Marc. ult.: euntes in mundum universum, praedicate Evangelium omni creaturae; et ideo dicit, memores erunt, idest facient habere memoriam. Nominis tui in omni generatione. Quantum ad locum, quia in omni parte mundi, et generatione, quantum ad tempus, quia caelum et terra transibunt et cetera. Marc. 13. Matth. ult.: ecce ego vobiscum sum et cetera. Propterea populi. Hic ponitur fructus, qui est, quia omnes populi confitebuntur tibi Christe: et dicit, populi, quia non solum unus populus, sed omnes. Psal. 66: confiteantur tibi populi, Deus, confiteantur tibi populi omnes. Philip. 2: omnis lingua confiteatur, quia etc. isti confitebuntur tibi in aeternum. In Graeco idem est aeternum quod saeculum, vel aevum; unde Glossa, in aeternum, scilicet praesentis saeculi, et in saeculum saeculi, idest in futuro. Et haec memoria durabit in aeternum. Isa. 35: gaudium et laetitiam obtinebunt. Alia littera habet, memor ero nominis tui et cetera. Et haec est melior: et tunc refertur ad fructum apostolorum, et erit vox populi conversi; quasi dicat: dico quod constitues eos principes: et ego populus Christianus memor ero nominis tui etc.: in quo designatur fides, quae est in corde; et post laus, quae est post fidem. Et hic Psalmus cantatur in festo natalis domini propter sponsi laudem quae tangitur. Item cantatur in festis virginis, propter ejus laudem quae tangitur. De primo, ibi, speciosus. De secundo, ibi, astitit regina. Item cantatur in festivitatibus virginum, quia adducentur. Item in festis apostolorum, pro patribus tuis.
44:3
v. 3 speciosus forma prae filis hominum, magis quam homnies sunt, pulchritudo designatur plus quam humana ; decore pulchrior es filiis hominum (Hier); pro forma hebr restituenda adverte veteres vertere χάλλει ἐχαλλιώθης Aq, χάλλει χαλὸς εἴ, quinta χάλλει ὡραιώθης, legerunt itaque .ופי יפ ית Et unam effert pulchritudinis speciem qua animi hominum delectantur et capiuntur : diffusa, effusa, est gralia in labiis tuis, haec labiorum venustas atque suavitas potissimum residet in dulcedine ac iucunditate leniter renidendi, qua animi in alios benevolentia atque amor sincerus ac tener depingitur, et homo ipse amabilis apparet. Obversata est itaque poetae imago alicuius pulchritudine et amabilitate plus quam humana excellentis. Haec autem sunt documenta, quantopere ille a Deo sit insignitus et benedictione ceumulatus in perpetuum : propterea benedixit te Deus in aeternum ; lud propterea reddit causam, unde cognoscatur benedictio Dei : ideo. cognosco benedictionem. Dei in te esse datam in perpetuum ; est scil. illatio logica et ratio seu causa cognitionis (cf. 41,77). Descripta pulchritudine et amabilitate celebratur fortitudo, qua pro causa Dei pugnans populos sibi subiiciet (v. 4-6). Magno animi affectu et gaudio poeta victorias herois prosequitur, quod ex ipsa compellalione elucet
44:4
v. 4 accingere gladio tuo super femur tuum ; eius autem arma fore alterius prorsus generis, indicatur, cum addatur, ut heros גבור se accingat : gloria tua et decore tuo (Hier), specie tua et pulchritudine tua 1.e. ut se induat suo splendore et maiestate. Et tua maiestate (hebr, v. 5) prospere procede (et regna) propter veritatem et man- Ἢ suetudinem et iustitiam, propter rationem seu causam veritatis etc. Huius herois expeditio bellica assumitur, ut eius maiestate stabiliatur veritas, ענרה πραύτης, clementia, alias apud LXX ταπεινοφροσύνη, humilitas (animi demissio), et iustitia ; haec tria 81 consistunt (veritas, seu fidelitas etc.)inter homines, regnum pacis et felicitatis erit constitutum. Et ad tale regnum efliciendum deducet te mirabiliter dextera tua, | potentia. tua id ἘΔ Expeditio bellica hebr
44:5
v. 5 etiam in רכב con- - scende (equum vel currum, Ag.) indicatur, et etiam hoc loco : et docebit te terribilia dextera tua, qua locutione iam terribilis hostium strages declaratur, sicut etiam explicatius in
44:6
v. 6 sagifíae tua acutae — populi sub te cadent — qualis sagittarius! integri populi prosternuntur ! et sagittae eius infiguntur ἐν 2050 1n Tp inimicorum regis, seu diriguntur χατὰ χαρδίας (Sym); cor est sedes ac centrum vitae ; plena inimicorum exstinctio designatur (cf. 2,9; 109, 5.6). Stabilita veritate et iustitia ל prostratis (v. 4-6) deseribi- ET ciis futurum sit regnum eius v. 1 sedes tua, thronus tuus (hebr, LXX 5 θρόνος σου, item Aq Sym Theod Hier), ὁ Θεὸς, Deus, compella- .tur nomine divino, quam compellationem veteres pariter exprimunt, fit allocutio graece ; nam Θεός manet etiam in vocativo et cum hoc loco iste vocativus sit appositio ad σου, etiam articulus ὁ debuit. apponi secundum grammaticam graecam. ()uod interpretes graeci exprimunt, etiam in textu hebr habetur : thronus tuus, Elohim, in saeculum et in aeternum ; arbitrarie vertit. Baethgen : thronus tuus est thronus Dei semper et in aeternum ; Duhm vero delet vocem Elohim, dicens non > posse esse vocativum, quia rex ille non sit Deus. Clare rem exhibet targum : thronus gloriae tuae, Iahve, permanet in saecula saeculorum. Insuper attende, in antecedentibus et in subsequentibus unus 1116 compellatur, de quo sermo est a v. 3, et cuius thronus dicitur aeternus, in - saeculum saeculi, et cuius sceptrum dicitur sceptrum rectitudinis, virga, LXX ῥάῤδος, Aq σχῆπτρον, Hier sceptrum aequitatis, virga directionis, sceptrum iustum est sceptrum regni tui. Thronum et regnum accepit aeternum. Haec est eius quasi gloria externa. Dein progreditur poeta ad internam eius beatitudinem,
44:8
v. 8 dilexisti iustitiam. et odisti iniquitatem, xta. recolitur v. 5.6 : stabilivit iustitiam quam 1pse summopere diligit, odio habet iniquitatem, ideoque inimicos contumaces deiecit ; merces ei penditur a Deo propterea unxit te Deus, Deus tuus, oleo laetitiae, gaudu, exsultationis (Hier) ; cf. 22,5 Is. 61,3; summa quadam perfunditur beatitudine, cuius symbolum externum est unctio a Deo ei facta; et quidem prae consortibus tuis ; - habuit itaque in expeditione illa v. 5-6 consortes, socios pugnae, qui aliqua ratione cum eo eius quoque beatitudinis exhibentur esse participes. Et quam superabundans sit unctio illa, declaratur quia omnia eius vestimenta odorifera sunt et aromata spirant;
44:9
v. 9 myrrha et gutta, stacte (Hier) LXX, xylaloe, e£ casia omnia vestimenta tua (hebr), 1.6. odoribus istis atque unguentis plane imbuta sunt; de myr- con bibl. I p. 196, et ibidem p. 781 de 085818 (melius casia). Aromata ista exhalantur a vestimentis tuis, exhalantur a domibus eburneis, quarum scil. cubicula ebore exornata sunt, ex quibus delectaverunt te, canticis et choris, filiae regum in honore tuo in die triumphi tui et magnificae pompae. Textus mas. ita reddi solet : ex palatiis eburneis (scil. ebore vestitis) fidium cantus te delectant; filiae regum in pretiosis tuis, Sym ἐν τῷ τιμᾶν ce, alius ἐν τοῖς ἐνδόξοις σου, intelligi quoque potest : filiae regum inter dilectas tuas. Ali: filiae regum (accedunt) in ornamentis pretiosissimis (Duhm). Filas has regum explicat targum : regiones regnorum venient, ut suscipiant faciem tuam et te honorent. Sirex speciosus prae filiis hominum etc. eousque descriptus intellisponsa Domini describitur. Ita targum saltem in
44:11
v. 11 rem concipit, cum illud audi, filia, ergo allocutio ad reginam explicetur : audi, congregatio Israel. In honore et maximo ornatu decoratam sacer poeta hane Messiae sponsam, eius gloriae participem, nobis exhibet : astitit regina, adstat coniux, a deztris tuis in vestitu deaurato, Hier in diademate aureo, hebr in auro Ophir. Hebr שגל reddunt LXX, Theod sexta, Eam alloquitur sacer poeta, ut se toto corde tradat regi v. 11 audi filia et vide, et considera, tecum perpende (uti videre saepe rite concipitur), promptam urget obedientiam, unde repetito : inclina aurem tuam, et prius quidem necesse est, ut cor avellatur ab 4115, quibus potissimum affigi solet : ef obliviscere populum tuum et domum patris (ui ; quasi personam suscipit γυμφχγωγοῦ eique monita coniugalia tradit (Ag.); hac enim cordis ab ahenis affectionibus exspoliatione maiorem sibi conciliabit regis complacentiam : e£ concupiscet rex decorem tuum; et insuper ille rex habet ius, ut plenam eius subiectionem exigat : quoniam ipse est dominus tuus, adeoque adora eum, seu prosterne te coram eo, Aq Theod προσχύνησον αὐτῷ, Sym προσχύνει αὐτῷ, Hier adora eum; in vulg additur Deus, LXX et vulg et adorabunt eum. Quae tamen pars in LXX refertur ad
44:12
v. 13 et adorabunt eum filiae Tyri in muneribus ; unde nova affertur ratio, cur se totam tradat regi domino, qui scil. ita excellens est, ut a ditissimis Tyriis: in summa habeatur veneratione. Dein ex gloria regis in ipsam quoque multum redunabit aestimationis ae reverentiae : vultum tuum deprecabuntur (omnes) divites plebis, humillime expetent et sollicitabunt favorem tuum ac benevolentiam. Hebr ובת lege ובאת et veniet Tyrus cum muneribus !. Defixus mente in contemplatione reginae ex nobili prosapia — filia est regis — exclamat :
44:14
v. 14 tota gloria est filia regis intrinsecus (hebr), 8011. in palatio regis; est illa quasi tota splendor, tota magnilicentia ; et auro intexta est eius vestis (hebr), Hier fasceis aureis vestita est; eo sensu quoque intellige vulg : omnis gloria eius filiae regis ab intus LXX ἔσωθεν (Εσεόων, mire habent B, א X), omnis eius decor est intus, intrinsecus, in fimbriis aureis circumamicta varietatibus, Sym ἠμφιεσμένη ποίχιλα. Ad pompam reginae pertinent vestes pretiosae; unde hebr in variegatis (Hier in scutulatis) adducitur ad regem ; ad . pompam reginae etiam requiruntur virgines nobiles eam comitantes ; unde hebr : virgines post eam, amicae eius adductae tibi; et virgines comites reginae etiam adducuntur in palatium regis,
44:16
v. 16 a/ferentur in laetitia et exsultatione, adducentur in templum (palatium) regis ; in vulg 1d 1am in v. 15 enuntiatur. Quod legitur in v. 15 a/ferentur tibt cum tam subita personae mutatione non potest consistere, Remedium est, ut haec pars omittatur, vel ut illud £ibi corrigatur in ei (sibi, hebr amicae eius quas sibi (secum) adduxit); nam a v. 14 iam non fit directa .eompellatio reginae, et in
44:17
v. 17 allocutio redit ad ipsum regem. Deseripta est v. 14-16 sollemnis adductio virginum nobilium, comitum reginae, ad reginam et ad palatium regis. Iam effertur dominatio regis, in qua consortes habet filios principes regionum v. 17 pro patri- - bus tuis erunt filii tui (hebr, Hier); maiores, patres regis dominabantur, simili modo filii huius regis habebunt dominium ; verum alia ratione ; nam constitues eos principes in universa terra; retinetur imago desponsationis et connubii; quare membra seu subditi regni messiani vocantur filii, ex quibus multi assumendi erunt ad varia munera in hoc regno gerenda, cuius regni universalis ratio, uti iam v. 6 est enuntiata, hie quoque designatur et iterum in
44:18
v. 18 memores erunt nominis tui, tui nominis memoriam et gloriam celebrabunt, in omni generatione et generationem, hebr, Hier recordabor, Aq Sym Theod ἀναμνήσω, at merito aliqui recentiores emendant secundum LXX et vulg (cf. Duhm); nam hi principes praedicabunt nomen regis eiusque laudes per omnes generationes annuntiabunt ; et eorum praedicatio non caret effectu : propterea populi confitebuntur tibi in aeternum et in saecu- 1. Ita emendat Riedel (Zeitschrift f. altt. Wissenschaft, 1900, p. 317).
44:3
LENTULUS, Letter of. - Apocryphal, so called from its supposed sender, which describes the physical beauty of Jesus Christ, who would have been the most beautiful of men, according to Ps. 44:3.
44:8
… "Spiritus Domini super me, propterea unxit me" (Is. 61:1): Christ had applied these words to himself (Lk. 4:18). "Unxit eum Deus Spiritu Sancto," St. Peter had said of him (Acts 10:18), and the Epistle to the Hebrews had likewise referred to Christ the verse of Ps. 44:8: "Unxit te Deus, Deus tuus, oleo exultationis." In this oleum exultationis all antiquity recognized the Holy Spirit, because, according to the explicit statement of St. Augustine (Cont. …
… The Fathers insist on this substantial holiness of Christ's humanity, making use of biblical texts such as Ps. 44:8: « Propterea unxit te Deus, Deus tuus, oleo laetitiae prae consortibus tuis... ». Christ is the Anointed of divinity (διά τὴν θεότητα), that is, the Holy One par excellence, as St. …
44:9
Myrrh (Heb. Môr; LXX Αὐωρία; Lat. Myrrha)
… Various biblical passages (Ps. 44:9; 48:8; Prov. 7:17; Cant. 3:6) speak of beds and garments perfumed with myrrh. …
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.