Magnus Dominus. God is greatly to be praised for the establishment of his church.
God most, and euerie where laudable, is especially praised in the Church of Christ (prefigured by Sion, and there begunne) 9. Al thinges being fulfilled in the Church, euen as they were prophecied, and promised, 12. the faithful are exhorted to consider and congratulate the same.
1A psalm of a canticle, for the sons of Core, on the second day of the week.Salmo del cantico: ai figliuoli di Core.A Psalme of Canticle to the sonnes of Core, the second of the Sabbath.Psalmus cantici. Filiis Core, secunda sabbati. 2Great is the Lord, and exceedingly to be praised in the city of our God, in his holy mountain.Grande il Signore, e laudabile sommamente nella città del nostro Dio, nel suo monte santo.GREAT is our Lord, and to be praysed excedingly in the citie of our God, in his holie mount.Magnus Dominus et laudabilis nimis, / in civitate Dei nostri, in monte sancto ejus. 3With the joy of the whole earth is mount Sion founded, on the sides of the north, the city of the great king.Con giubilo di tutta la terra è fondato il monte di Sion, la città del gran Re dal lato di settentrione.Mount Sion is founded with the exultation of the whole earth, the sides of the North, the citie of the great king.Fundatur exsultatione universæ terræ mons Sion; / latera aquilonis, civitas regis magni. 4In her houses shall God be known, when he shall protect her.Il Signore nelle case di lei sarà conosciuto allorché egli ne prenderà la difesa.God shal be knowen in the houses therof, when he shal receiue it.Deus in domibus ejus cognoscetur / cum suscipiet eam. 5For behold the kings of the earth assembled themselves: they gathered together.Imperocché ecco che i re della terra si son raunati, hanno fatta congiura.For behold the kings of the earth were gathered together: they assembled in one.Quoniam ecce reges terræ congregati sunt; / convenerunt in unum. 6So they saw, and they wondered, they were troubled, they were moved:Questi stessi al vederla restarono stupefatti, si conturbarono, si commossero,They seing it so, were in admiration, were trubled, were moued:Ipsi videntes, sic admirati sunt, / conturbati sunt, commoti sunt. 7Trembling took hold of them. There were pains as of a woman in labour.li prese il terrore. Quindi dolori come di una donna, che partorisce:trembling tooke them. Their sorowes as a woman traueling,Tremor apprehendit eos; / ibi dolores ut parturientis: 8With a vehement wind thou shalt break in pieces the ships of Tharsis.Col soffio veemente tu fracasserai le navi di Tharsis.In a vehement spirit thou shalt breake the shippes of Tharsis.in spiritu vehementi conteres naves Tharsis. 9As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God: God hath founded it for ever.Secondo quello, che avevamo udito, rosi abbiam veduto nella città del Signore degli eserciti, nella città del nostro Dio: il Signore la ha fondata per l'eternità.As we haue heard, so haue we seene in the citie of the Lord of hostes, in the citie of our God: God hath founded it for euer.Sicut audivimus, sic vidimus, / in civitate Domini virtutum, in civitate Dei nostri: / Deus fundavit eam in æternum.
10We have received thy mercy, O God, in the midst of thy temple.Abbiam ricevuto, o Dio, la tua misericordia, in mezzo al tuo tempio.We haue receiued thy mercie, ô God, in the middes of thy temple.Suscepimus, Deus, misericordiam tuam / in medio templi tui. 11According to thy name, O God, so also is thy praise unto the ends of the earth: thy right hand is full of justice.Come il tuo nome, o Dio, così la tua gloria sino ai confini della terra: la tua destra è piena di giustizia.According to thy name ô God, so also is thy prayse vnto the endes of the earth: thy right hand is ful of iustice.Secundum nomen tuum, Deus, / sic et laus tua in fines terræ; / justitia plena est dextera tua. 12Let mount Sion rejoice, and the daughters of Juda be glad; because of thy judgments, O Lord.Rallegrisi il monte di Sion, ed esultino le figlie di Giuda a causa de' tuoi giudizj, o Signore.Let mount Sion be glad, and the daughters of Iuda reioyce, because of thy iudgementes ô LordLætetur mons Sion, / et exsultent filiæ Judæ, / propter judicia tua, Domine. 13Surround Sion, and encompass her: tell lye in her towers.Girate intorno a Sionne, e disaminatela per ogni parte, contate le torri di lei.Compasse Sion, and embrace ye her: tel ye in her towers.Circumdate Sion, et complectimini eam; / narrate in turribus ejus. 14Set your hearts on her strength; and distribute her houses, that ye may relate it in another generation.Considerate coll'animo vostro quant'ella è forte; e distinguete le case di lei per raccontare alla stirpe, che verrà,Set your hartes on her strength: and distribute ye her houses, that you may declare it in an other generation.Ponite corda vestra in virtute ejus, / et distribuite domos ejus, ut enarretis in progenie altera. 15For this is God, our God unto eternity, and for ever and ever: he shall rule us for evermore.Come questi è Dio, il nostro Dio in eterno, e ne' secoli de' secoli: ei ci governerà in perpetuo.Because this is God, our God for euer, and for euer and euer: he shal rule vs euermore.Quoniam hic est Deus, / Deus noster in æternum, et in sæculum sæculi: / ipse reget nos in sæcula.
47:1
Haydock
On the, etc., is not in Hebrew nor Eusebius, etc. It means Sunday, (St. Ambrose; Worthington) or rather Monday, being sung on that day. (St. Jerome, etc.) (Haydock)
Calmet
The subject of the former canticle is continued, in thanksgiving to God, for some signal victory, or for the peace which God afforded to his people, after the death of Cambyses. (Calmet)
Haydock
The Fathers explain it of the propagation and peace of the Church. (Haydock)
47:2
Menochius
Yet Genebrard, etc., place this mountain south of Salem. (Menochius)
The concourse of priests and people gave it the appearance of a great city, Ezechiel 40:2., and Isaias 14:13.
Calmet
The Church is built upon a rock. [Matthew 16:18.] (Calmet)
Worthington
The Jews and Christians are under the greatest obligation of praising God. (Worthington)
47:3
Calmet
With. Hebrew, "the beautiful situation, the joy of the whole earth, (Menochius) Sion, sides of," etc. Chaldean, "Sion, thou art beautiful as a bride." Christ's Church is thus described, Apocalypse 21:2. (Calmet)
Calmet
Its figure, (Haydock) the temple, was the glory of the whole country, Psalm 25:8., and Lamentations 2:15. (Calmet)
Worthington
But the Church alone extends to the sides of the north, or over the world. (Worthington)
47:4
Calmet
Houses. Hebrew, "palaces;" Septuagint, "towers." Baresi, a word which has again been mistaken for gravibus or gradibus, as [in] ver. 14., and Psalm 44:9. God is the defence of his people, (Proverbs 18:10.) the Church, Matthew 16:18. (Calmet)
47:5
Calmet
Earth is superfluous. (St. Jerome, ad Sun.) (Calmet)
Haydock
Yet it is found in the Vatican Septuagint, etc. (Haydock)
Calmet
The kings of the earth assembled against the Church, (Psalm 2:2.) as many came to oppose Jerusalem, under Cambyses, Ezechiel 38:2, 13. (Calmet)
47:6
Haydock
Saw. They could not say, like Caesar, Veni, vidi, vici. For they no sooner came to invade the unsuspecting people, than they began to tremble, Ezechiel 38:11., etc., and Psalm 45:7. (Haydock)
47:7
There, denotes the promptitude of vengeance, as well as the following allusion, Isaias 13:8., and 1 Thessalonians 5:3.
47:8
Vehement. Hebrew, "eastern."
Menochius
Tharsis, such strong-built ships, as might go to Tarsus, in Cilicia, (Genesis 10:4.; Calmet) or to India. (Menochius)
The merchants of Tharsis, the naval officers, shall say, etc. There shall be a great commotion, etc., Ezechiel 38:13, 19.
Calmet
The same storm proved fatal to the land and sea-forces of Cambyses. His navy is mentioned by Herodotus, (III. 11., and 44.) and was probably stationed over against Acco, or Ptolemais, as the king perished at the foot of Carmel. (Calmet)
Worthington
Nothing maketh a deeper impression than the sentiments of religion. God's grace enableth the soul to sustain all conflicts, and to overcome. (Worthington)
47:9
Calmet
Seen. All the promises have been fulfilled. How could any one have thought that we should have been permitted to dedicate this temple under the patronage of the king of Persia? (1 Esdras 6:8.) Who would not have feared, lest the Christian religion should perish, under such violent persecutions? Converts admire its beauty and strength. (Calmet)
Haydock
The completion of the prophecies is a wonderful confirmation and comfort of Christians, (Worthington) whose faith is founded indeed for ever. (Haydock)
Menochius
The gates of hell shall not prevail. [Matthew 16:18.] (Menochius)
47:10
Haydock
Temple. Naou. Septuagint, St. Ambrose, etc., though the Vatican and Alexandrian copies have Laou, "people," with the Arabic, Ethiopic, St. Augustine, etc. (Haydock)
Worthington
In the Church we receive many graces, (Calmet) even Christ himself, (St. Ambrose) to which those who refuse to be Catholics, can have no title. (Worthington)
47:11
Calmet
Earth. All who hear of the wonders of God, must praise him; and who can be ignorant of what He has done, (Calmet) in the defeat of the enemies of his people, (Haydock) of Sennacherib, Cambyses, etc.? Yet all the earth will be instructed only by the propagation of the Gospel. (Calmet)
Calmet
Justice, against thy enemies, (Haydock) though this word may here imply "mercy," in opposition to the judgments, ver. 12. (Calmet)
Worthington
These perfections are never at variance. (Worthington)
47:12
Haydock
Juda. Septuagint, Symmachus, etc., have "Judea," (Calmet) which would intimate, that the psalm was composed after the captivity. But the Hebrew reads Yehuda, "Juda," with St. Jerome. (Haydock)
47:13
St. Jerome
Surround. Hebrew, "walk round, (Haydock) tell her towers." (St. Jerome)
47:14
Strength. Perhaps the outward wall, (Ezechiel 40:5.) not seen in Solomon's temple.
Calmet
Houses. Hebrew, "palaces." Septuagint, "houses built like towers," Bareis. Jerusalem was not rebuilt or fortified, when the second temple was dedicated, 2 Esdras 1:3. (Calmet)
Worthington
The fortresses of the Church are the holy Fathers and Doctors, who watch in her defence. Her pillars shall not fail. The particular Churches are all united in the same faith, and these reflections ought to prevail on all to embrace the same. (Worthington)
47:15
Worthington
Our God. Christ incarnate works all this. He shall rule over the Church, not for three or four hundred years only, but as long as time shall last, and He shall have a Church triumphant in eternity. (Worthington)
Calmet
Evermore. Hebrew hal-moth. The letters being differently arranged, are rendered, "in death." St. Jerome, "even unto death." Protestants, (Haydock) "in youth," (Chaldean) or "in the secret" of Providence. It may form a part of the following title, "over the young women," as Psalm ix., and xlv. (Calmet)
Haydock
But then it would probably come after lamnatseach. The psalmist inculcates the perpetual duration of the Church under God's conduct, by three terms. In saeculum et ultra....usque ad mortem, "till death," (Pagnin) or "incessantly." (Symmachus) (Haydock)
Haydock
This psalm may also express the sentiments of a penitent, (Berthier) or of one who is put in possession of unchangeable felicity. (Haydock)
47:1
Voices beginning the musike instruments prosecuted;
especially for the second day of the weke, the day after the sabbath, which is our Sunday, called Dominica, our Lords day.
47:2
Ierusalem, and mount Sion were most obliged to praise God, for greatest benefites receiued, so the Catholique Church therby prefigured, and hauing receiued farre greatter. is most of al bonden to be gratful.
47:3
This can.not be affirmed of Sion, or Ierusalem, but is only verified of the Catholique Christian Church:
whose coastes do extend to the North, and to al quarters of the round earth.
47:4
The same one God. one Christ, one Faith, and one Religion in al particular Churches of the vvhole militant Church.
And this Vniuersalitie, and Vnitie shal be, after that Christ taking mans nature shal be ascended, and shal send the Holie Ghost, to found & beginne this Church.
47:5
For the assured certaintie of that is foreshewed, the Prophet speaketh in the pretertence. as if it vvere already done in his time, which he then savv in spirite.
47:7
Nothing more moueth he hart, & affecteth al the bodie and soule, then spiritual cogitations of faith and religion, and therfore it is compared to a woman traueling with child, who hath mo•• careful and greuous paines.
47:8
In vvhich great confflict of mans spirite, God by his grace geueth force, to breake through the contrarie assaultes of our enimie, to remoue al impediments, and to ouercome the difficulties.
47:9
This consideration that al is now done, that was of old prophecied, is a meruelous confirmation and consolation to Christians.
47:10
Grace and mercie is only granted to those that are vvithin, or come vnto the Catholique Church.
47:11
As God is praised for his mercie, so also for his iustice; which do neuer preiudice the one the other.
47:13
Consider the fortresses of the Church, which are the holie Fathers, and Doctors, that watch and defend her vvalles.
47:14
So rest you assured for al matters of faith in this pillar of truth.
obserue and marke diligently how manie particular Churches were spedely founded in the world,
and declare this to other generations, that they may also hold fast the same faith, or returne vnto it, if they be relapsed; or at last embrace it, if sowner they haue not.
47:15
Christ God incarnate that vvorketh al this, is our very God and Sauiour, not for a few yeares, an hundred, six hundred, or a thousand, but for euer and euer.
he shal rule as a king, and consequently haue a kingdom his militant Church euermore, to the very end of this vvorld. As he shal like vvise haue his triumphant Church in eternitie.
47:1
Origen † AD 254 Origen Against Celsus 7.29
… Jerusalem, and wandered astray from it, should afterwards return and be settled in the place which is called the habitation and city of God, as in the words, “His dwelling is in the holy place;” and, “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, beautiful for situation, the joy of the whole earth.”
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.’
St John Chrysostom † AD 407 Homilies on Philippians 6
He who is not of that nature is not God. For He is everywhere called great in Scripture; “Great is the Lord, and highly to be praised.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… xci. 5, 6 .): and, “We are counted as sheep for the slaughter” ( Ps. xliv. 22 .): he expresses their ardent love to God. And again, when they sing with the Angels, (for Angels too are singing then,) “Praise ye the Lord from the Heavens.” (
St Augustine of Hippo † AD 430 City of God 11.1
… For there it is written, “Glorious things are spoken of thee, O city of God.” And in another psalm we read, “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, increasing the joy of the whole earth.”
St Augustine of Hippo † AD 430 On the Good of Marriage 7
… so that they continue wedded persons one to another, even after separation; and commit adultery with those, with whom they shall be joined, even after their own divorce, either the woman with a man, or the man with a woman. And yet, save in the City of our God, in His Holy Mount, the case is not such with the wife.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.2
2. “Great is the Lord, and greatly to be praised” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 144.6
… because “the heavens” were “bowed,” that “God” might “come down.”…“Touch the mountains, and they shall smoke.” So long as they are not touched, they seem to themselves great: they are now about to say, “Great art Thou, O Lord:”
47:2
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
XIII. But here, as in port, putting in the vessel that bears the ensign of the cross, let us reef the sails of our oration, in order that it may be with itself commensurate. Only first, in as few words as possible, let us salute the city of the Great King
St Basil the Great † AD 379 De Spiritu Sancto 16
… How could the Seraphim cry “Holy, Holy, Holy,” were they not taught by the Spirit how often true religion requires them to lift their voice in this ascription of glory? Do “all His angels” and “all His hosts”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… 14 .) If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that “heaven and earth are full of His glory.” ( Isa. vi. 3 .) If you enquire of the higher powers, you shall but find that their one work is the praise of God. “Praise ye Him,” saith David, “all His hosts.” (
St Jerome † AD 420 Against Jovinianus 1.22
… and he was buried in Thamnath Sare, that is, most perfect sovereignty, or among those of a new covering, to signify the crowds of virgins, covered by the Saviour’s aid on Mount Ephraim, that is, the fruitful mountain; on the north of the Mountain of Gaash, which is, being interpreted, disturbance: for
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.25
… separated themselves in the same way for some most satisfactory reason, and now are, by a claim superior to yours, the Church of God, as the spiritual Zion which preceded all your sects in the matter of warrantable secession, and who interpret in their favour the words of the Psalm, “Mount Zion, on the sides of the north, the city of the Great King,”
St Augustine of Hippo † AD 430 City of God 17.4
Therefore let the Church of Christ, the city of the great King,
St Augustine of Hippo † AD 430 City of God 17.16
… Thou hast loved righteousness and hated iniquity: therefore God, Thy God, hath anointed Thee with the oil of exultation above Thy fellows;” that is, plainly, Christ above Christians. For these are His fellows, out of the unity and concord of whom in all nations that queen is formed, as it is said of her in another psalm, “The city of the great King.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.11
… and that it should be unlawful for one consort to be parted from the other, except for the cause of fornication. For this is preserved in the case of Christ and the Church; so that, as a living one with a living one, there is no divorce, no separation for ever. And so complete is the observance of this bond in the city of our God, in His holy mountain
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.3
3. Further,…when he had said, “in the city of our God, in His holy mountain,” what added he? “Spreading abroad the joys of the whole earth, the mountains of Sion” (
47:3
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
… But the sun himself has many things in common with the stars, for he travels across the heavens, he is of that ethereal and heavenly substance, he is a creature, and is reckoned amongst all the works of God. He serves God in union with all, blesses Him with all, praises Him with all.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.5
5. “For, lo, the kings of the earth are gathered together” (
47:4
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.11
… and he who knows not the things made in the three days before him, cannot tell forth the Maker Himself. Heaven will not declare this: for at the Father’s bidding the heaven also was like smoke established by Christ. Nor shall the heaven of heavens declare this, nor the waters which are above the heavens
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… and they sat to signify His Royalty and Rest among the Saints, and because the Cherubim are the Throne of God. And it took place in an Upper Chamber (I hope I am not seeming to any one over tedious), because those who should receive it were to ascend and be raised above the earth; for also certain upper chambers are covered with Divine Waters,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.20
155. This, then, is in the throne of God, for the water washes not the throne of God. Then, whatever you may understand by that water, David said not that it was above the throne of God, but above the heavens, for it is written: “Let the waters which are above the heavens praise the Name of the Lord.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 9.8
… but when the body is of a convex form, it glides away on all sides; and not even a small portion is capable of standing upon such a figure. But, lo! this wonder is found to exist in the heavens; and the prophet, again, to intimate this very circumstance, observes, “Praise the Lord, ye waters that are above the heavens.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.5
… 3 ). Behold now those sides of the North, see how they come, see how they say, “Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it.” “And have come together in one.” In what one, but that “corner-stone”? “They saw it, and so they marvelled” (
47:5
Origen † AD 254 Origen's Commentary on the Gospel of John 1.22
… Nor, it is pretty plain, will the meaning connected with an origin serve our purpose. One might, however, think of the sense in which it points to the author, to that which brings about the effect, if, as we read,
Origen † AD 254 Origen's Commentary on the Gospel of John 2.8
… but that the Logos became the servant of the demiurge and formed the world. For, according to the prophet David,
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 46
… and who is this save the Word of God, concerning Whom in another psalm he says: “By the Word of the Lord were the heavens made, and all the host of them by the Breath of His mouth.” For He tells us that all things were made in Him and through Him. 4. Wherefore He also persuades us and says
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… For He Himself is one of those, from what you say, of whom the Spirit says in the Psalms, ‘He spake the word, and they were made; He commanded, and they were created
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.23
… And this we may certainly know from the Old and New Testaments. For He who said, Let us make man in our image and after our likeness , was certainly speaking to some one present. But clearest of all are the Psalmist’s words, He spake and they were made; He commanded, and they were created
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.64
… Whence the orb and rays of the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the woody groves? Whence are the air diffused around, and the waters, whether enclosed or poured abroad? But if God made all these things out of nothing (for “He spake and they were made, He commanded and they were created”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
82. How many passages need we cite further in evidence that His “being made” must be understood with reference to His Incarnation, or to some particular dispensation? Now whatsoever is made, the same is also created, for “He spake and they were made; He gave also the word, and they were created.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 31
… Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle.” Which words are spoken not with reference to the power of the divine nature, but with reference to the novelty of flesh ascending to the right hand of God. The same David says elsewhere, “God hath ascended jubilantly, and the Lord with the sound of the trumpet.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.5
… and He will teach us His way, and we will walk in it.” “And have come together in one.” In what one, but that “corner-stone”? “They saw it, and so they marvelled” ( ver. 4 ). After their marvelling at the miracles and glory of Christ, what followed? “They were troubled, they were moved” (
47:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.6
6. “With a strong wind Thou shalt break the ships of Tarshish” (
47:7
St Basil the Great † AD 379 The Hexæmeron 3.9
… But this is only a figure, accepted as such by enlightened minds, to complete the glory of the Creator. Besides, the waters above the heavens, these waters privileged by the virtue which they possess in themselves, are not the only waters to celebrate the praises of God. “Praise the Lord from the earth, ye dragons and all deeps.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.13
… and of the same soul it says again, Which formeth the spirit of man within him . And of the Angels it is said in the Psalms, Who maketh His Angels spirits, and His ministers a flame of fire . And of the wind it saith, Thou shalt break the ships of Tarshish with a violent spirit
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.7
… Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which hath held the world, shall sometime be overthrown? Far be the thought! “God hath founded it for ever.” If then God hath founded it for ever, why fearest thou lest the firmament should fall?
47:8
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.6
… in the city of the Lord of hosts, in the city of our God.’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.13
… And of the Angels it is said in the Psalms, Who maketh His Angels spirits, and His ministers a flame of fire . And of the wind it saith, Thou shalt break the ships of Tarshish with a violent spirit ; and, As the tree in the wood is shaken by the spirit ; and, Fire, hail, snow, ice, spirit of storm
St Jerome † AD 420 The Letters of St. Jerome 23.3
… On the other hand Lea, who was always shut up in her one closet, who seemed poor and of little worth, and whose life was accounted madness, now follows Christ and sings, “Like as we have heard, so have we seen in the city of our God.”
St Jerome † AD 420 The Letters of St. Jerome 60.7
7. We know indeed that our Nepotian is with Christ and that he has joined the choirs of the saints. What here with us he groped after on earth afar off and sought for to the best of his judgment, there he sees nigh at hand, so that he can say: “as we have heard so have we seen in the city of the Lord of hosts, in the city of our God.”
St Jerome † AD 420 The Letters of St. Jerome 108.22
22. However, she has finished her course, she has kept the faith, and now she enjoys the crown of righteousness. She follows the Lamb whithersoever he goes. She is filled now because once she was hungry. With joy does she sing: “as we have heard, so have we seen in the city of the Lord of hosts, in the city of our God.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.1.3
… usually also the proud are said to have great spirits; and rightly, inasmuch as the wind also is called spirit. And hence it is written, “Fire, hail, snow, ice, spirit of tempest.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.8
8. “We have received Thy mercy, O God, in the midst of Thy people” (
47:9
St Methodius † AD 311 Oration on the Palms 1
… and the babes declare their former state of childhood, in respect of the knowledge of God, and their after perfecting, by the worship of God and the exercise of the true religion. To-day, according to the prophet,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
Wherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not “the Heavens only declare the glory of God,” but the earth too; and this David declared when he said, “Praise the Lord, ye fruitful trees, and all cedars.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.9
… and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? “According to Thy Name, O God, so is Thy praise unto the ends of the earth” (
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St John Chrysostom † AD 407 Homilies on Colossians 9
… and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons, and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. “According to Thy greatness,” he saith, “so also is Thy praise.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… In nothing is the consideration of justice overlooked, and all in every place give account of their actions. And is the inquisition for justice here thus spread through cities, through houses, and among individuals; and is there no regard for what is justice there, where “the right hand of God is full of righteousness” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.10
10. “Let mount Zion rejoice, and the daughters of Judah be glad, because of Thy judgments, O Lord” (
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St Methodius † AD 311 Oration on the Palms 1
… Again I will say it, nor will I cease exhorting you to good, Come, beloved, let us bless Him who is blessed, that we may be ourselves blessed of Him. Every age and condition does this discourse summon to praise the Lord; kings of the earth, and all people; princes, and all judges of the earth; both young men and maidens
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.11
… “embrace her.” Not with scandals, but with love go round about her: that so those who live well in the midst of you ye may imitate, and by imitation of them, be incorporate with Christ, whose members they are. “Walk about Zion, go round about her: speak in the towers thereof.” In the height of her bulwarks, set forth the praises thereof.
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Tertullian † AD 220 An Answer to the Jews 8
Then, after Alexander, who had reigned over both Medes and Persians, whom he had reconquered, and had established his kingdom firmly in Alexandria, when withal he called that (city) by his own name;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.34
34. But let us all by God’s grace run the race of chastity, young men and maidens, old men and children
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word “youth,” for “virginity;” and this with respect not to women only, but also to men. For it is said, “young men and maidens, old men with younger ones.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.25
… and did not venture to defend at random what she knew nothing about. Nor would this man say to her, what he has not been ashamed to say to us: “Man being in honour doth not understand; he is compared to the senseless cattle, and is like unto them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.12
… How many have their parents forbidden to die; as we know and read in the Passion of the Blessed Perpetua! All this was done; but tears, however great, and with whatever force flowing, when did they extinguish the ardour of love? This is the might of Sion, to whom elsewhere it is said, “Peace be within thy walls, and prosperity within thy palaces.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.14
14. Tell what? “For this is God, even our God” (
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
… But the Lord is faithful, who shall stablish you, and keep you from evil.” Wherefore set your hearts continually in the strength ( virtute ) of God, and always resist the wicked, and tell these things, according to the word of the prophet, “to the generations following; for this God is our God unto eternity, and He will rule us for ever and ever.”
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Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.2
… and to this duty advance tried and learned men, that ye may be greatly gladdened by their fellowship and help. Place the confidence of your hearts without ceasing on the goodness of God, and declare these and the other divine words to succeeding generations: “For this is our God for ever and ever, and He will guide us to eternity.”
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Supra Psalmista invitavit gentes ad psallendum Deo de beneficiis Dei; hic autem describit magnam populi vel civitatis exultationem. Titulus, Psalmus laus cantici filii Core pro secunda sabbati. Apud Judaeos sabbatum solemnissimum habebatur: et omnes ferias a sabbato vocabant; ita quod dies dominica vocabatur prima sabbati; dies lunae vocabatur secunda sabbati; et sic de aliis diebus. Dicit ergo, pro secunda sabbati, quia Gen. 1, prima die dixit Deus, fiat lux; secunda die dixit, fiat firmamentum. Per lucem intelligitur Christus; per firmamentum Ecclesia designatur. Quia ergo agit hic de magnificentia Ecclesiae, ideo convenienter dicitur pro secunda sabbati. In Hebraeo tamen, nec in Hieronymo non est pro secunda sabbati. Dividitur ergo Psalmus iste in duas partes. Primo enim describit magnificentiam civitatis. Secundo subdit gratiarum actionem, ibi, suscepimus Deus. Circa primum duo facit. Primo describit magnificentiam civitatis. Secundo inducit testimonium, ibi, quoniam ecce. Dignitas civitatis dependet a domino ejus: et ideo primo commendat dominum. Secundo civitatem, ibi, fundatur. Dominum describit ex propria dignitate, et ex suis operibus. Ex dignitate, quia, magnus dominus: Ps. 76: quis Deus magnus et cetera. Et magnitudo ejus est immensitas ejus bonitatis. Augustinus: in his quae non mole magna sunt, idem est magnum esse quod bonum esse. Ex operibus, quia, laudabilis nimis. Laus proprie respicit opera. Et dicit, nimis, quia quantumcumque laudes eum, adhuc deficis a laude ejus: Eccl. 43: glorificantes Deum quantumcumque potestis, praevalebit adhuc: et hoc licet in tota creatura pateat, specialiter tamen apparet in beneficiis gratiae quibus constituta est Ecclesia.
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Et ideo dicit, in civitate Dei nostri, scilicet Ecclesiae: Apoc. 21: vidi civitatem sanctam Jerusalem et cetera. Et haec civitas, scilicet Ecclesia, sita est in monte sancto ejus. Hic mons est Christus. Isa. 2: erit mons domus domini. De hac civitate dicitur Matth. 5: non potest civitas abscondi supra montem posita.
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Fundatur. Hic commendat civitatem tripliciter. Primo ex amplitudine, vel jucunditate. Secundo ex dispositione. Tertio ex sapientia civium. Dicit ergo, fundatur exultatione universae terrae; quasi dicat, fundata est in monte, idest Christo. Sed numquid haec fundatio pertinet ad unam terram tantum? Non, sed redundat in gaudium universae terrae, quia omnes percipiunt gaudium hujus fundationis: Ps. 65: jubilate Deo omnis terra, Psalmum dicite et cetera. Isa. 51: venient in Sion laudantes: Thren. 1: haeccine est urbs perfecti decoris? Alia littera habet, fundatur; quasi dicat, magnus dominus. Et dico dominus, qui est fundator hujus civitatis. Et hoc, in exultatione. Mons Sion latera Aquilonis, idest deposita in latere montis Sion ad Aquilonem. Sion signat Judaeos, Aquilo vero signat gentiles idolatras. Haec ergo civitas est composita ex Judaeis et gentilibus. Hieronymus aliter habet, et competit mysterio sponsae, germinet gaudio universae terrae montis Sion, in lateribus Aquilonis civitatulae regis magni. Et exponitur secundum mysterium. Haec civitas laudatur ex civilitate quam colit, et ex humanitate Christi quam assumpsit. Dico, quod est magna; et hoc est ex ipso specioso germine, idest Christo. Et hoc est gaudium universae terrae. In Hebraeo habetur, decorus nimis exultationis, scilicet Christus, et hoc est in monte Sion. Deus in domibus ejus cognoscetur. Hic commendat civitatem a sapientia civium: vera namque sapientia consistit in Dei cognitione. Jer. 9: in hoc glorietur qui gloriatur, scire et nosse me.
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Et ideo commendat eam ex hoc quod Deus in ea cognoscitur, et dicit, Deus in domibus ejus cognoscetur. Est autem triplex cognitio Dei: quia hoc potest referri ad statum civitatis Jerusalem, et ad Ecclesiam, et ad futuram gloriam. Una ergo cognitio de Deo est figuralis et obscura; et haec cognitio fuit in veteri testamento: et talis cognitio fuit in civitate illa, scilicet Jerusalem, et in populo Judaico. Ps. 75: notus in Judaea Deus et cetera. Et secundum hoc dicitur, Deus in domibus ejus cognoscetur. Hieronymus habet, Deus agnitus est etc., scilicet non in uno loco, sed in omnibus domibus et civitatibus. Et dicit, in domibus; nam apud Athenas cognoscebatur Deus. Act. 17: in ipso vivimus, movemur et sumus. Ad Roman. 1: invisibilia Dei et cetera. Sed non cognoscebatur in domibus, sed in scholis apud aliquos: sed in gente illa omnes cognoscebant Deum. Alia est cognitio realis, sed obscura et imperfecta; et haec est cognitio qua Deus cognoscitur per fidem. 1 Cor. 13: videmus nunc per speculum etc., et sic Deus in domibus cognoscitur cognitione reali, sed fidei; 2 Cor. 3: nos autem revelata facie gloriam domini contemplantes. Et dicit, in domibus; quia tota universalis Ecclesia continet sub se multas Ecclesias et multa collegia, quarum quaelibet domus dicitur habere cognitionem Dei. Jer. 31: me omnes cognoscent a minimo usque ad maximum. Alia est realis, quae est cognitio perfecta et aperta. 1 Cor. 13: tunc cognoscam sicut et cognitus sum in domibus caelestis Jerusalem. Et dicuntur plures domus diversi ordines sanctorum, scilicet apostolorum, martyrum, confessorum et virginum et cetera. Joan. 14: in domo patris mei mansiones multae sunt. Et secundum hoc dicitur in Psalterio Romano: Deus in gradibus ejus cognoscetur; quia non omnes aequaliter cognoscent, sed erunt diversi gradus cognitionis secundum quosdam. 1 Cor. 15: stella differt a stella in claritate. Sed hoc erit, cum suscipiet eam, ad adjuvandum; quia ipse est susceptor et auxiliator noster. Alia autem littera Hieronymi habet, in auxiliando.
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Quoniam. Hic probat dignitatem civitatis per testimonium. Et primo inducit testes; secundo eorum probitatem; tertio ipsorum confessionem. Ad hoc quod testimonium sit credibile, tria sunt necessaria: scilicet dignitas testium, ut sint testes auctoritatis; quia si sint leves, eorum testimonium non debet approbari. Item numerositas, et concordia; et haec tria sunt in istis testibus. Quia sunt magnae dignitatis; quia. Reges terrae, unus fuit Constantinus, alius fuit Justinianus et Carolus magnus qui Ecclesiam firmaverunt privilegiis. Item multi fuerunt, quia congregati sunt de diversis nationibus et temporibus. Possunt etiam per reges intelligi sapientes et justi, qui testimonium perhibuerunt Ecclesiae conversi ad fidem. Ps. 46: principes populorum. Item sunt concordes, convenerunt in unum, scilicet testimonium et sententiam. Ps. 101: in conveniendo populos in unum et reges et cetera. Potest iterum aliter exponi; tamen prima expositio est litteralis, quia in Hieronymo habetur, testati sunt. In Graeco habetur, suscipient eam, scilicet ad defendendum. Et hoc necessarium est, quoniam ecce reges terrae congregati sunt, convenerunt in unum, scilicet contra Ecclesiam. Et isti qui aliquando testimonium perhibent aliquando contra Ecclesiam fuerunt, et aliquando persecuti sunt eam, postea eam firmaverunt. Ipsi videntes. Hic describit eorum probitatem, ubi septem fuerunt.
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Primum visio, idest cognitio fidei; unde dicit, ipsi videntes, idest cognoscentes per fidem miracula quae Christus et apostoli faciebant. Isa. 62: videbunt gentes justum tuum, et cuncti reges inclytum tuum. Secundum est admiratio in his quae videntur, quia sunt supra sensum et rationem humanam. Isa. 60: videbis et afflues et mirabitur et dilatabitur cor tuum. Ps. 138: mirabilia opera tua. Tertium est conturbatio pro peccatis. Propter secundum, admirati sunt. Propter tertium, conturbati sunt. Ps. 59: commovisti terram, et conturbasti eam. Quartum est commotio. Aliquando quis conturbatur de peccato, et labitur in desperationem, vel persistit in malo; sed isti commoti sunt ad poenitentiam. Isa. 24: commotione commovebitur terra. Quintum est, quia haec commotio debet esse cum timore Dei, ut non attribuat sibi quod per se moveatur ab bonum, sed Deo; et dicit, tremor apprehendit eos. Ps. 2: servite domino in timore.
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Hic dolor et tremor est fructuosus; unde dicit, ibi dolores ut parturientis, qui convertuntur in gaudium propter spem prolis et fructus. Isa. 26: a timore tuo, domine, concepimus et peperimus spiritum salutis. Et hoc est sextum. Septimum est. In spiritu vehementi conteres naves Tharsis, idest mare universaliter, et sic conteres naves maris. Vel dicendum, quod ibi est una provincia quae Cilicia vocatur, et Tharsis est metropolis ejus, ubi natus est Paulus, et ex illa civitate tota regio nominatur Tharsis, et ibi sunt multae naves; vel sicut in mari Mediterraneo primi navigantes fecerunt Carthaginem, et isti simul pugnantes cum Tyriis praevaluerunt. Et ideo Tharsis vocatur totum mare mundi. Per naves quae ad negotiandum vadunt, signatur cupiditas, et hoc est abundantia rerum mundi. Et sicut naves fluctuant in mari, ita divites fluctuant in rebus mundi. Sed quando convertitur homo ad poenitentiam, tunc naves, idest cupiditates hujus mundi, conterentur. Sed in spiritu vehementi, scilicet in spiritu sancto. Abdiae 1: juxta est dies domini super omnes gentes. Isa. 23: ululate naves maris. Sed secundum Cassiodorum, per hoc designatur totum tempus incarnationis Christi. Deus cognoscetur in domibus ejus cum suscipiet eam, idest humanam naturam in unitate personae. Isa. 52: propter hoc sciet populus meus nomen meum. Et quare? Quoniam ecce reges terrae congregati sunt; convenerunt in unum. Reges, scilicet principes Judaeorum et Scribae populi congregati sunt ab Herode sciscitante ab eis ubi Christus nasceretur. Et convenerunt in unum, scilicet quod natus erat in Bethleem. Et videntes sic, sicut prophetae dixerunt, admirati sunt, commoti sunt, quia Herodes turbatus est, et omnis Hierosolyma cum eo. Matth. 2: et commoti sunt, aliqui ad fidem. Et tantus fuit pavor ut corpus tremeret, tremor apprehendit eos; et ibi fuerunt dolores, ut parturientis, propter necem infantium occisorum ab Herode: et in spiritu vehementi, quia in furore mittens occidit omnes pueros a bimatu et infra, idest a duobus annis, et infra. Et in furore fecit comburi omnes naves Tharsis, idest in Tharso Ciliciae, quas credebat magos per aliam viam revertentes portasse in patriam suam.
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Propterea dicit, in spiritu vehementi.
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Sicut audivimus. Hic ponitur confessio, et testimonium testium. Et primo confitentur veritatem ejus quod audierunt. Sicut audivimus, per praedicationem apostolorum: ita et vidimus, idest percepimus verum esse. Hoc dixerunt quando conversi sunt ad Christum. Vel ut sit conversio Judaeorum. Nos audivimus per prophetas, et ecce jam vidimus. Sed contingit aliquando quod aliquis audit aliquid magnum, et non credit sic esse donec experiatur: et hoc Jacob dixit Gen. 28: vere locus iste sanctus est et cetera. 3 Reg. 10: regina Saba quae venit experiri sicut audierat, non tamen credebat tantam sapientiam Salomonis; quae plura incredibilia vidit in eo quam audisset. Et sic sunt isti qui vident plura quam audiant antequam ad fidem veniant. Et ubi videmus? In civitate domini virtutum, scilicet caelestium. Ubi ostendit quod potest te illuc perducere. Et ne credatur quod sit altus ne tu possis ire ad eum, dicit, in civitate Dei nostri; quasi dicat, sic est Deus virtutum, quod tamen est Deus noster. Et iste fundavit eam, scilicet civitatem istam non ad tempus, sed in aeternum. Eccl. 26: fundamenta aeterna super petram solidam.
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Suscepimus. Supra posuit Psalmista magnalia civitatis; hic autem ponit gratiarum actionem; et circa hoc duo facit. Primo ponitur gratiarum actio; secundo invitantur homines ad considerandum adhuc magnalia istius civitatis, ibi, circumdate. Sicut dicitur alibi, universae viae domini misericordia et veritas. Unde gratiarum actio pertinet primo ad effectus divinae misericordiae. Secundo pertinet ad effectus justitiae, ibi, justitia plena est dextera tua. Circa primum duo facit. Primo proponit perfectionem divinae misericordiae; secundo effectum hujus perfectionis, ibi, secundum nomen tuum. Hoc secundum superficiem litterae legitur ex persona non Judaeorum, sed admirantium et dicentium, sicut audivimus et cetera. Suscepimus Deus misericordiam tuam. Hoc similiter potest legi ex persona Judaeorum. Sed dicit, suscepimus et cetera. Misericordia domini tripliciter accipitur: scilicet effectus gratiae, qui effectus confertur in sacramentis Christi. Tit. 3: secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et cetera. Et in Ecclesia omnes communiter suscipiunt misericordiam: sed boni cum sacramentis suscipiunt misericordiam, idest gratiam et effectum sacramenti; mali autem suscipiunt tantum sacramentum. Dicunt ergo boni; nos suscepimus misericordiam, idest gratiam tuam, in medio templi tui. In templo, in extremo sunt peccatores, in medio templi sunt virtuosi et justi. Alio modo misericordia est ipse Christus, qui datus est nobis ex Dei misericordia: Ps. 101: quoniam venit tempus miserendi ejus. Et sic potest exponi hoc de duplici templo, et de duplici susceptione: scilicet corporali; et sic haec verba sunt Simeonis justi. O Deus, suscepimus misericordiam tuam, scilicet Christum, in ulnas nostras in medio templi tui, scilicet materialis. Item de susceptione fidei; et sic est sensus: o Deus, nos suscepimus Christum misericorditer datum per fidem. Jac. 1: in mansuetudine suscipite insitum verbum. In medio templi, idest in consensu Ecclesiae: quia qui non suscipiunt communem doctrinam Ecclesiae, non suscipiunt hanc misericordiam. Eccl. 15: in medio Ecclesiae aperuit os ejus. Secundum nomen tuum Deus. Hic ponitur effectus hujus susceptionis; quasi dicat: per hoc quod nos nomen tuum suscepimus, laus tua diffusa est in omnem terram. Et hoc, secundum nomen tuum Deus, qui est essentialiter bonus.
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Et quicumque cognoscit Deum secundum illam mensuram, laudat eum secundum quod cognoscit eum; et ideo dicit, secundum nomen tuum Deus, idest secundum cognitionem quam habet de te; sic et laus tua. Et quia ubique est notus, ideo dicit, in finis terrae. Malach. 1: a solis ortu usque ad occasum, magnum est nomen meum in gentibus. Vel, in finis terrae, idest in tota Ecclesia, quae ubique diffusa est. Vel quia laus tua vera non est nisi in sanctis qui vere te laudant, quia vere te cognoscunt; Joan. 7: scio eum. Justitia plena est dextera tua. Hic commendat justitiam. Et primo ponit commendationem justitiae. Secundo ponit ejus effectum. Dico ergo quod, suscepimus misericordiam tuam; et hoc non sine justitia; immo justitia plena est dextera tua. Manus Dei dicitur virtus ejus operativa. Et Deus habet duas manus: scilicet dexteram qua remunerat bonos, et sinistram qua punit malos. Matth. 25: statuet oves a dextris et cetera. In utraque manu est justitia; sed in sinistra non est plena justitia, quia punit citra condignum; sed in dextera est plena justitia, quia abundanter remunerat. Luc. 6: mensuram bonam et cetera. Rom. 8: existimo quod non sunt condignae passiones et cetera. Dextera tua, idest gloria futura, est plena justitia, quia ibi nullus est nisi justus. Isa. 66: populus tuus omnes justi. Laetetur mons Sion. Hic ponitur effectus justitiae quam fecit sinistra; et est gemitus: sed effectus justitiae quam fecit dextera, est laetitia. Ps. 18: justitiae domini rectae laetificantes corda. Supra dixit, quod effectus misericordiae se extendit usque ad fines terrae: hic autem attribuit effectum justitiae monti Sion, et filiis Judae. Hoc etiam apostolus dicit. Rom. 15: dico autem Christum Jesum ministrum fuisse circumcisionis propter et cetera. Quia ergo promissus fuit filiae Sion: Zach. 9: exulta satis filia Sion et cetera. Laetetur mons Sion, quia justitiae est quod promissio servetur ei. Sed quia non fuit facta promissio gentibus, misericordia fuit quod daretur. Potest tamen dici quod mons Sion dicitur tota Jerusalem. Et exultent filiae Judae, idest confessionis, idest totus populus Judaeorum, exultent.
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Et hoc faciant propter judicia tua, domine, quia recta sunt.
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Circumdate. Hic inducit ad diligentiorem considerationem, ut intelligatur quod reges jam aliquando viderunt magnalia; sed tamen David invitat omnes ut plus considerent. Et primo invitat ad hoc. Secundo addit causam invitationis. Dicit ergo, circumdate, scilicet Ecclesiam militantem vel triumphantem oculo contemplationis: Cant. 3: surgam et circuibo et cetera. Aliqui circumdant iniquo oculo Ecclesiam ad impugnandum; sed nos circumdamus eam ad amandum; et ideo dicit, complectimini eam, scilicet diligendo: Psalm. 25: domine, dilexi decorem domus tuae. Hieronymus habet, circuite, quasi ite extra, et circuite per vicos, et narrate in turribus ejus. Hic inducit ad considerationem in spirituali. In civitate sunt tria magnifica: scilicet turris, muri et plateae. Quantum ad primum dicit, narrate in turribus ejus. Hieronymus habet, mirate turres ejus. Turres sunt ad videndum a longe. Turres ergo Ecclesiae sunt praelati, et fuerunt apostoli; quasi dicat, mirate apostolos et praelatos. Vel, narrate, idest doctores secundum doctrinam apostolorum et doctorum.
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Quantum ad secundum dicit, ponite corda vestra in virtute ejus. Hieronymus, ponite cor vestrum in manibus ejus. Et haec est virtus spiritus sancti, qui protegit hanc civitatem: Luc. ult.: sedete in civitate donec induamini virtute. Haec virtus est dilectio: Cant. 8: fortis est ut mors dilectio. Quantum ad tertium dicit, et distribuite domos ejus. Hieronymus habet, separate domos ejus, distinguite palatia ejus. Distinguite, scilicet per rectum judicium. Sunt enim aliqui qui propter aliquos malos volunt totam Ecclesiam damnare. Dicit ergo, distribuite, idest non debetis bonos propter malos damnare: Gen. 18: absit a te, domine, ut perdas justum cum impio. Vel distribuite domus ejus, scilicet dispensando diversas Ecclesias diversis ministris, ut non sit confusio in Ecclesia; sicut Paulus fuit apostolus gentilium, et Petrus fuit minister circumcisionis, idest apostolus Judaeorum alia littera habet, gradus ejus, idest ordines diversos; quosdam subdiacones, quosdam diacones, et quosdam sacerdotes: Eph. 4: et ipse dedit quosdam quidem apostolos et cetera. Finis hujus considerationis est laus Dei. Et primo ponit quibus nuntietur laus Dei. Secundo, quare nuntietur. Dicit ergo, ut enarretis, scilicet quae audistis: Isa. 21: quae audivi a domino exercituum Deo Israel, nuntiavi vobis: quia quod accepit unus, debet alii communicare: in progenie altera, scilicet peccatoribus. Vel, altera, idest futura. Et quid enarretis? Duo: quia omnis praedicatio ad duo debet ordinari: scilicet ad ostendendam Dei magnificentiam, sicut quando praedicat fidem, vel ad annuntiandum beneficia Dei, ut accendatur charitas in eorum cordibus.
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Quantum ad primum dicit, quoniam hic est Deus, Deus noster: Baruch 3: et post haec in terris et cetera. Hebr. ult.: Christus Jesus heri et hodie, ipse et in saecula. Quantum ad secundum dicit, ipse reget nos in saecula: Matth. ult.: ecce ego vobiscum sum et cetera. Psal. 22: dominus regit me, et nihil et cetera.
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v. 2 magnus Dominus et laudabilis nimis idque non abstraete neque in universum, sed 0176006 et concrete, id est : hic et nune : in civitate Dei nostri; in ea igitur et circa eam talia evenerunt, quibus maiestas Dei et gloria, laus etactio gratiarumei debita potissimum declaratur. In LXX et vulg additur in monte sancto eius, quasi appositio, seu altera ratio, cur sit magnus Dominus et αἰνετὸς σφόδρα, vel (secundum reliquos) ὑμνητὸς σφόδρα (Eus.); vulg fundatur exsultatione universae terrae mons Sion, ex lectione LXX εὐρίζῳ, mons dicitur habere firmas radices; ergo firmiter fundatus est, idque ad gaudium et exsultationem totius terrae populi Dei. De universo orbe non videtur explicandum = esse, quia ceteroquin in hoe psalmo nihil habetur de regno messiano. Sed quod mons Sion inconcussus manet, toti populo est causa laetitiae. Textus hebr ita meliusiungitur : mons sanctus eius, pulcher elevatione, laetitia totius terrae; mons Sion, LXX montes Sion, latera aquilonis (sunt) civifas regis magni; quid sibi volunt latera aquilonis ? repudianda est mythica opinio de monte deorum aquilonari, ita ut psalmista montem Sion tamquam verum domicilium Dei designaret in oppositione ad opinationem illam, cuius vestigium Is. 14.13 cernitur et fortasse Iob 37,22 et Ez. 28,14.16. Nam quis talem allusionem statim intelhgeret ? neque psalmista habitaculum Dei nomine appellaret 10010latrarum ! Locum hunc explicat Zenner ita lectione LXX ὄρη supposita : urbs tribus montibus constat; duo versus meridiem ex adverso siti separantur valle; duobus muris haec urbis pars cingitur (muro occidentali colhs orientalis et muro orientali collis occidentalis); ambo muri septentrionem versus angulum formant, cuius acumen versus Ophel et aream templi dirigitur (Chorgesaànge im Buche der Psalmen, p. 33-34). Igitur montibus et duobus istis muris designatur civitas Dei. Atque in domibus eius, 1n palatüs eius Deus cognoscetur, lege cum Hier et explica cum hebr : agnitus est, cum suscipiet eam, hebr ad munimentum, cognitus est et sese praestitit in munimentum, quia eius auxilio palatia firma consistunt. | Nam civitatem, palatia fuisse extremo periculo obiecta, discimus
47:5
v. 9 quoniam ecce reges (terrae) congregati sunt, convenerunt in unum, adventarunt una; expeditio militaris contra urbem suscipitur; αὖ quo successu ? hebr
47:6
v. 6 ipsi viderunt (considerarunt), sic obstupuerunt, . conturbati sunt, perterriti sunt ; videre urbem, seu de ea capienda deliberare idem erat atque statim stupore corripi, conturbari, in fugam sese festinanter proiicere; nam
47:7
v. 7 tremor apprehendit eos ibi , dolores ut parturientis, qui dolores puerperae et subito irruunt et acutissimi sunt. Ita describitur terror quo reges illi repente et vehementer correpti sunt; cf. Is. 33,14. Idem enuntiatur comparatione alia ex tempestate et naufragio desumpta
47:8
v. 8 in spiritu vehementi, procella ab oriente saeviente conferes, conteris naves T'harsis, naves maximas, quae usque in Tartessum (Hispaniae regionem) tuto vela dant ; cf. Ier. 18, 17 sicut non possit urbi lerusalem appropinquare. Quae narratione maiorum vel ipsa lectione historiae sacrae et partim etiam praedicatione prophetarum de. Dei magnalibus audierunt, similia nunc ipsi experti sunt
47:9
v. 9 sicut audivimus, sic vidimus in civitate Domini virtutum in ipsa hae nostra civitate et. mirabili eius praeservatione oculis cernimus : Deus eam stabilit usque in aeternum ; est scil. urbs Domini exercituum. Quare beneficii accepti gratam memoriam recolunt sollemni coetu in templo
47:10
v. 10 suscepimus, recolimus seu meditamur (hebr), Deus consequenter, sic etiam laus eius celebratur usque in fines terrae , ultra regionem palaestinensem ; nam de clade Assur alias quoque nationes opus Dei dicitur in
47:11
v. 11 iustitia, in
47:12
v. 12 iudicium ; potentissima dextera tua plena est iustitia, 1ustis operibus, beneficiis 1n pios, 1n hostes ultionibus. Quare v. 12 laetetur mons Sion, ipsa urbs Ierusalem et cum metropoli ezsultent filiae Iudae, reliquae urbes et oppida propter iudi- . Quale periculum urbi imminuerit, etiam colligitur ex admonitione, ut cum gaudio urbem per singula intactam considerent idque posteris enarrent;
47:13
v. 13 circumdate, cireumite, Sion et cireumambite eam, numerate turres eius (hebr, Hier, Sym ἀριθυνήσατε) ; ecce cuncta sunt salva (cf. Is. 33,18 ubi quaestionibus : ubi est ? hostes incassum abisse simili modo significatur de expeditione Sennacherib; vide meum Comrale eius (hebr, Sym εἰς τὸν περίβολον αὐτῆς); sed quo sensu? firmum adhuc stat, praesidium forte? sed fortasse melius : num tali vallo contra impetum hostis potentissimi tuti esse potussemus ? psalmista saepius monet auxilium humanum esse fallax (32,16; 45.4.1; idem monent prophetae, quare iure merito hanc praeferes acceptiomini palatia eius; en integra sunt ; hebr communiter explicant : peramhaec singula notate, ut enarretis in progenie altera, generationi futurae
47:15
v. 15 quoniam hic Deus (qui talia nobis tribuit) es£. Deus. noster in aeternum et in saeculum saeculi, ipse reget, ducet, nos in saecula. Pos- teri itaque discant firmam in Deum fiduciam pro omni tempore huius | vitae, et Deum in aeternum immutabilem esse firmum et aeternum - populi sui munimentum. = - Textus mas. fert .על-כזות In syr hexapl attribuitur Aquilae haec interprelatio : ipse ducet nos et super (ultra ?) mortem renovabit. In talmude hie- - ros ei adscribitur interpretatio ἀθανασία, similem explicationem exhibet syr : ipse ducet nos supra (ultra) mortem. Reliqui unam legerunt vocem; ita LXX, Sym εἰς τὸ διηνεχές, targum ducet nos in iuventute nostra. Ex Midrasch hanc affert Wünsche declarationem : nos ducet in duos mundos (in zwei. Welten ,עוּלמוות p. 298). |
47:5
GE'ONIM (sing. Ga'on). - Title of the heads (cf. Ps. 47:5), "pride" of the house of Jacob) of the Talmudic academies of Sura and Pumbedita in the period 589-1040 A.D. and in the 10th and 11th centuries also of the heads of the Palestinian …
47:19
… Nepotianum): "Clerics are so called, because they are the portion of the Lord, or because the Lord constitutes their portion"; St. Augustine, on the other hand, justifies the use of the word by the fact that the apostle Matthias was chosen by lot (In Ps. 47, 19): St. Jerome's explanation prevailed in the following centuries and was also accepted in Gratian's Decree (capp. 5, 7, C. XII, q. 1).
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.