Deus, in nomine tuo. A prayer for help in distress.
Dauid in distresse crieth to God for helpe, 6. considently trusting therin, 8. and promising sacrifice of thankesgeuing.
1Unto the end, in verses, understanding for David.Sopra i cantici salmo di intelligenza di Davidde,Vnto the end, in songs vnderstanding for DauidIn finem, in carminibus. Intellectus David, 2When the men of Ziph had come and said to Saul: Is not David hidden with us? [1 Kings 23.19]essendo andati gli Zifei a dire a Saulle: Davidde non è egli nascosto nel nostro paese?when the Zipheites were come, and said to Saul: Is not Dauid hid with vs? (1. Reg. 1. 23. & 26.)cum venissent Ziphæi, et dixissent ad Saul: Nonne David absconditus est apud nos ? 3Save me, O God, by thy name, and judge me in thy strength.Salvami, o Dio, pel tuo nome, colla tua potenza difendimi.O GOD saue me in thy name: and in thy strength iudge me.Deus, in nomine tuo salvum me fac, / et in virtute tua judica me. 4O God, hear my prayer: give ear to the words of my mouth.Esaudisci, o Dio, la mia orazione: porgi orecchie alle parole della mia bocca.O God heare my prayer with thine eares: receiue the words of my mouth.Deus, exaudi orationem meam; / auribus percipe verba oris mei. 5For strangers have risen up against me; and the mighty have sought after my soul: and they have not set God before their eyes.Imperocché uomini stranieri hanno alzato bandiera contro di me; e uomini potenti cercano l'anima mia, e non hanno avuto Dio dinanzi agli occhi loro.Because strāgers haue risen vp against me, & the strong haue sought my soule: and they haue not set God before their eies.Quoniam alieni insurrexerunt adversum me, / et fortes quæsierunt animam meam, / et non proposuerunt Deum ante conspectum suum. 6For behold God is my helper: and the Lord is the protector of my soul.Ecco però, che Dio mi aiuta, e il Signore ha presa a difendere la mia vita.For behold God helpeth me: and our Lord is the receiuer of my soule.Ecce enim Deus adjuvat me, / et Dominus susceptor est animæ meæ. 7Turn back the evils upon my enemies; and cut them off in thy truth.Ritorci il male sopra de' miei nemici, e dispergili secondo la tua verità.Turne away the euils to mine enimies: and in thy truth destroy them.Averte mala inimicis meis; / et in veritate tua disperde illos. 8I will freely sacrifice to thee, and will give praise, O God, to thy name: because it is good:Ti offerirò sagrifizio volontario, e darò laude al nome tuo, o Signore, per ché buona cosa ell'è questa.I wil voluntarily sacrifice to thee, and wil confesse to thy name ô Lord, because it is good:Voluntarie sacrificabo tibi, / et confitebor nomini tuo, Domine, quoniam bonum est. 9For thou hast delivered me out of all trouble: and my eye hath looked down upon my enemies.Perocché da ogni tribolazione me hai liberato, e gli occhi miei con disprezzo han veduti li miei nemici.Because thou hast deliuered me out of al tribulation: and mine eie hath looked downe vpon mine enimies.Quoniam ex omni tribulatione eripuisti me, / et super inimicos meos despexit oculus meus.
53:2
Haydock
Ziph lay to the south of Juda. (Haydock)
Calmet
David was rescued from the most imminent danger, by an irruption of the Philistines. He then composed this canticle, expressing his sentiments in danger, and his gratitude to God. (Calmet)
Worthington
It may also be used by any person in distress. (Worthington)
Berthier
The Church orders it to be said by her ministers at Prime, that they may be protected from all their spiritual enemies. (Berthier)
St. Augustine
The Fathers apply it to Jesus Christ, (St. Hilary) or to his persecuted members. (St. Augustine)
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Berthier
Name, which is a strong tower, (Proverbs 18:10.; Calmet) event thyself. Hence it is so criminal to take it in vain. (Berthier)
Haydock
Judge. Ancient psalters have, "deliver." Saul and the Zipheans persecute me unjustly. I commit my cause to thee. (Haydock)
Worthington
Defend me for the justice of my cause. (Worthington)
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Calmet
Strangers. Barbarous, (Worthington) enemies, though of the same tribe. (Calmet)
Cicero
Hostis dicebatur quem nunc peregrinum dicimus. (Cicero, Off. i.)
Berthier
The devil and our passions, as well as the world, are such to us. (Berthier)
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Haydock
Truth. To fulfil thy promises. (Haydock)
He foretells their destruction.
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Freely, without being commanded. (Worthington) (Menochius) (Leviticus 3:1.)
St. Jerome
Jesus Christ was offered, because he would, Isaias 53:7., and John 10:17. (St. Jerome)
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Menochius
Enemies, from the hill which divided the armies. I saw them retire, (Haydock) and in security beheld their chastisement. (Menochius)
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Though historically this Psalme
was song by Dauid the author therof, shewing how he prayd in dauger, and rendered thankes for his deliuerie,
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when vpon notice geuen that he abode in the mountaines, Saul straictly beseged him, with a great armie, but the Philistims inuading the countrie, Saul was forced to leaue Dauid, and to turne his forces against them, 1. Reg. 23 yet i• perceyneth also literally to al iust men in distresse, especially to the Church of Christ, praying in like dangers, and God by his like prouidence, deliuering his seruantes in extremities.
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For the glorie of thy name
for the iustnes of my cause defend me.
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Barbarous highland men haue betraide the place of myne abode to the persecuters.
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But I feare them not, because I am in Gods protection.
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A iust prayer, that God wil turne intended mischief, vpon the deuisers heades,
according to his promise, that he wil defend the innocent.
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Offering voluntarie sacrifice, more then is commanded:
and praise thee ô God,
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as I am bond
I reioyce in thy iust iudgements against the wicked.
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… And what grace did He receive who is the Giver of grace ? or how did He receive that Name for worship, who is always worshipped by His Name? Nay, certainly before He became man, the sacred writers invoke Him, ‘Save me, O God, for Thy Name’s sake
St Augustine of Hippo † AD 430 The Enchiridion 55
… for the righteous shall be judged as well as others. Now the judgment of God is sometimes taken in a bad sense, as, for example, “They that have done evil unto the resurrection of judgment;” sometimes in a good sense, as, “Save me, O God, by Thy name, and judge me by Thy strength.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.4
4. “O God, in Thy name make me safe, and in Thy virtue judge me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.5
5. “O God, hearken to my prayer, in Thy ears receive the words of my mouth” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.6
6. “For aliens have risen up against me” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.24
… He here calls malignant spirits strangers, concerning whom it is said through the prophet in the words of one that is tempted, Strangers are risen up against me, and strong ones have sought after my soul (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.8
… For there is signed upon us the light of Thy countenance, O Lord, Thou hast put pleasantness into my heart.” Not into my vineyard, not into my flock, not into my cask, not into my table, but “into my heart.” “For behold God helpeth me.” How doth He help thee? “And the Lord is the lifter up of my soul.”
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Origen † AD 254 Origen Against Celsus i.71
… But as the Jew of Celsus has, with the above remarks, brought to a close his charges against Jesus, so we also shall here bring to a termination the contents of our first book in reply to him. And if God bestow the gift of that truth which destroys all falsehood, agreeably to the words of the prayer, “Cut them off in thy truth,”
Origen † AD 254 Origen Against Celsus 7.1
… And now, while we enter upon the seventh book, we call upon God through Jesus Christ, whom Celsus accuses, that He who is the truth of God would shed light into our hearts and scatter the darkness of error, in accordance with that saying of the prophet which we now offer as our prayer, “Destroy them by Thy truth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.9
9. “Turn away evil things unto mine enemies” (
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Origen † AD 254 Origen Against Celsus 7.1
… so that when these are destroyed, all who are delivered from deception may go on with the prophet to say, “I will freely sacrifice unto Thee,”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 52
… The law says: “Thou shall not covet.” Faith says: “Heal my soul, for I have sinned against Thee.” Grace says: “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” Health says: “O Lord my God, I cried unto Thee, and Thou hast healed me.” Free will says: “I will freely sacrifice unto Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.10
10. “Voluntarily I will sacrifice to Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.2
… It is added also that Jonadab is interpreted, “the Lord’s spontaneous one.” What is this, the Lord’s spontaneous one? Serving God freely with the will. What is, the Lord’s spontaneous one? “In me are, O God, Thy vows, which I will render of praise to Thee.” What is, the Lord’s spontaneous one? “Voluntarily I will sacrifice to Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.14
… “Make the freewill offerings of my mouth well pleasing, O Lord” ( ver. 108 ): that is, let them please Thee; do not reject, but approve them. By the freewill offerings of the mouth are well understood the sacrifices of praise, offered up in the confession of love, not from the fear of necessity; whence it is said, “a freewill offering will I offer Thee.”
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 20
… And David when he was persecuted wrote the Psalm, ‘My heart uttered a good word ;’ and, ‘Our God shall come even visibly, and shall not keep silence .’ And again he speaks more confidently, saying, ‘Mine eye hath seen his desire upon mine enemies
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.11
11. “For out of all tribulation Thou hast delivered me” (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.6
… While the Spirit, then, distributes as He will, the Son of God cannot set free whom He will. But hear Him speak when He does even as He will: “I have willed to do Thy will, O my God;” and again: “I will offer Thee a freewill offering.”
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Deus in nomine tuo. Supra in aliis Psalmis Psalmista exaggeravit iniquitatem peccatorum quantum ad affectum peccati et contemptum Dei; hic exponit persecutionem quam ab eis patitur. Titulus: in finem intellectus David in carminibus. Prima pars tituli plana est. Secunda tangit historiam quae scripta est I Reg. XXIII, quando David pervenit ad desertum Ziph civitatis, et homines illius civitatis accusaverunt David Sauli, et Saul persecutus est eum, non tamen potuit eum comprehendere; unde haec accusatio non nocuit David, in quo significatur quod Ziphaei, idest florentes in hoc mundo; Isai.: gloria mundi quasi flos agri, accusant sanctos, nec tamen nocere possunt, quia sanctus occultatur apud Ziphaeos, quia sanctus inter peccatores non floret, sed floritio eius est in occulto; scilicet flores honestatis. Coloss. III: vita vestra abscondita est cum Christo. Agit ergo David in Psalmo isto de bonis qui absconditi sunt inter malos et persecutionem patiuntur ab eis. Dividitur ergo Psalmus iste in partes tres. Primo praemittit orationem. Secundo ostendit necessitatem orandi, ibi, quoniam alieni. Tertio praemittit recompensationem, ibi, voluntarie sacrificabo. Circa primum duo facit. Primo ponit petitionem. Secundo ponit exauditionem, ibi, Deus exaudi. Petitio sua circa duo versatur. Primo enim petit pro se. Secundo pro inimicis. Pro se enim petit ut salvetur, non per merita sua sed propter amorem divini nominis.
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Unde dicit: Deus in nomine tuo salvum me fac. Act. IV: non est aliud nomen datum sub coelo, et cetera. Prov. XVIII: turris fortissima nomen domini. Pro adversariis petit iudicium quod potest tripliciter intelligi. Uno modo de iudicio discretionis, ut scilicet eius causa discutiatur ab eis. Ps.: iudica me, Deus, et discerne. Alio modo ut intelligatur de iudicio persecutionis, ut scilicet secundum suam iustitiam iudicet eum, liberando ipsum a malis. Isai. XII: iudicabit in iustitia pauperes. Alio modo de iudicio condemnationis. Et hoc non petit ex desiderio vindictae sed conformando se divinae iustitiae. Vel hoc dicit malorum iudicium praevidendo. Et hoc est quod dicit, et in virtute tua iudica me, Deus, exaudi orationem meam. Hic ponitur exauditio. In oratione sunt duo. Scilicet illud quod petitur, et petitio. Quandoque autem Deus exaudit quod petitur, et non ipsam petitionem, quia id quod petitur aliquis impetrat ex gratia et misericordia; et haec sunt a Deo donata. Sed ipsa petitio aliquando fit a peccatore; et ideo non est exaudita, quia non est Deo accepta.
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Et ideo petit, scilicet ut sua oratio sive petitio impleatur cum dicit: Deus, exaudi orationem meam, et quod sua verba percipiat auribus, auribus percipe verba oris mei; quod fit quando sua verba Deus acceptat et approbat. Ps.: verba mea auribus, et cetera.
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Quoniam alieni insurrexerunt. Hic ponit necessitatem orandi, ubi exaggerat persecutionem hostium, primo ex eorum affectu. Secundo ex potentia. Tertio ex contemptu Dei. Ex affectu quia quando aliquis omnino alienus ab aliquo persequitur aliquem, hoc est periculosum, quia sine misericordia in eum insurgit; et ideo dicit, quoniam alieni, idest Daemones, vel peccatores. Si referatur ad quemlibet iustum, insurrexerunt adversum me sine aliqua compassione sive misericordia. Sed alieni possunt dici qui aliter se habent quam amici, sicut Saul alienus erat a David, et Ziphaei qui accusaverunt eum Sauli. Iob XIX: noti mei quasi alieni recesserunt a me. Ex potentia, quia quando debilis invadit potest se quis defendere; sed isti sunt fortes, quia fortes quaesierunt animam meam. I Reg. XXIV: Saul elegit tria millia virorum ad persequendum David. Vel fortes, idest Daemones. Luc. XI: cum fortis armatus, idest Diabolus, et cetera. Ex contemptu Dei, quia aliquando aliquis desistit a persecutione in quantum retinetur amore Dei. Sed isti nec propter hoc dimittunt, unde dicit, et non proposuerunt Deum ante conspectum suum. Psalm.: dixit enim in corde suo: non requiret Deus.
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Ecce enim Deus adiuvat me. Hic ostendit se esse in oratione exauditum. Et primo ostendit se esse exauditum quantum ad aliquid. Secundo ponit exauditum quantum ad alia, ibi, averte mala. Dictum est supra quod oratio erat pro se cum dicit: salvum me fac, et pro inimicis cum dicit in virtute. Primo ergo dicit se exauditum pro se quia dicit se salvatum; et deinde dixit de inimicis qui insurrexerunt contra eum et qui quaerebant animam suam; et in utroque est salvatus, quia contra insultum inimicorum dicit, ecce Deus adiuvat me, scilicet praebet mihi auxilium. Isai. l: dominus Deus auxiliator meus. Contra hoc quod quaerit animam meam dicit, dominus susceptor est animae meae, quasi dicat: dominus salvavit me suscipiendo me in sua tutela. Sapient. III: iustorum animae in manu Dei sunt. Psalm.: tu autem, domine, susceptor, et cetera.
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Averte mala inimicis meis. Hic petit se exaudiri pro inimicis. Et petit duo contra duo quae faciebant in illo, quia persequebantur eum, et quaerebant eum occidere; et ideo petit ut ipsi patiantur persecutionem et occidantur. Quantum ad primum dicit, averte, scilicet a me, inimicis meis mala, quae mihi quaerunt inferre, quasi dicat: in eos illa mala verte quae volunt inferre mihi. Quantum ad secundum dicit, disperde illos, idest fac ut disperdantur; idest occidantur; et hoc in virtute tua. Vel in virtute tua, idest propter potentiam tuam. Sed hoc videtur esse contra verbum Christi, qui dicit: orate pro persequentibus. Dicendum quod omnes istae imprecationes quae leguntur in prophetis, tripliciter possunt intelligi. Uno modo per modum pronunciationis quia loquebantur spiritu Dei et praedicebant futura. Per modum orationis, quasi dicat averte, etc., idest avertes. Unde in Hebraeo habetur de praesenti, avertis. Alio modo secundum conformitatem ad divinam iustitiam. Tertio secundum spiritualem denunciationem. Peccatores quando desinunt peccare, tunc moriuntur et desinunt esse peccatores. Et hoc est continue precandum.
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Voluntarie sacrificabo tibi. Hic ponit recompensationem. Et primo ponitur recompensatio. Secundo ponitur recompensationis ratio. Duo intendit recompensare sacrificium et confessionem. Quantum ad primum dicit, voluntarie sacrificabo tibi. Contra supra dixit si voluisses sacrificium, dedissem. Et dicendum quod hic dicit de sacrificio quod est acceptum Deo, quod est sacrificium spiritus contribulati et castigationis corporis. I Cor. IX: castigo corpus meum, et cetera. Rom. XII: exhibeatis corpora vestra hostiam viventem, et cetera. Tertium sacrificium est de rebus melioribus. Hebr. ult.: beneficentiae et communionis nolite oblivisci, talibus enim hostiis promeretur, idest placatur Deus. Hoc ergo triplici sacrificio sacrificabo tibi, voluntarie quia cum gaudio. I Esdrae III: in omnibus in quibus offerebatur ultro sacrificium. II Cor. IX: hilarem datorem diligit Deus. Quantum ad secundum dicit, confitebor nomini tuo, domine, quoniam, scilicet per gratiarum actionem. Tob. XII: benedicite Deum coeli, idest gratias agite. Et quare? Non propter bona temporalia, sicut peccatores faciunt, de quibus dicitur confitebitur tibi cum benefeceris ei. Sed propter Dei bonitatem et benignitatem, et propter beneficia suscepta, quia exauditus sum in petitionibus meis.
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Unde dicit se exauditum in se cum dicit, quoniam ex omni tribulatione eripuisti me. Et tibi quantum ad inimicos, quia super inimicos meos despexit oculus meus, quia non potuerunt mihi nocere. Vel despexit, etc. quia contempsit eorum felicitatem et prosperitatem: ad nihilum deductus est, et cetera.
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v. 6 ecce Deus adiuvans me, et Adonai (dominator) est inter sustentantes animam meam i.e. me; Ita hebr et targum. Sed de alus adiutoribus nulla fit in psalmo mentio, et satis mirum est et plane singulare Deum aliis annumerari adiutoribus; quare textus mass. emendandus erit; nam eum non legerunt LXX ἀντιλήπτωρ, syr adiutor, Hier auxiliatur — mihi, Sym ὑπέρεισμα fulerum. Pro tuenda vita sua rogat, ut consilia et machinationes inimicorum fiant irrita;
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v. 7 ex textu hebr et targum : - revertetur malum 1n inimicos meos ; secundum normam retributionis exitum fore, psalmista indubie sperat. Sed LXX, Sym exprimunt qeri ἀποστρέφει, ἀνταποδώσει, reddet Deus malum oppressoribus meis, Hier, syr : redde venire fac, malum insidiatoribus meis; item. vulg averte mala inimicis meis, verte mala in ipsos; e£ in veritate tua, qua omnia iuste iudicas (Ag.), vel secundum fidelitatem tuam, qua promissa servas (Gen.) disperde illos. In actionem gratiarum spondet
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v. 8 voluntarie, animo prompto et laeto sacrificabo tibi, et laudibus celebrabo nomen tuum bonum (cf. 51,11), Deum bonum, benignum, qui tanta bonitate se manifestat
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v. 9 quoniam ex omni tribulatione me eripis, ef super inimicos meos despexit oculus meus, hebr ראה ב cum voluptate aliquid aspicere, pascere oculos, videndo ultionem et punitionem inimicorum laetari. Norma retributionis statuta in lege, re vera opere expressa, pro- . vocat optimum quemque ad laetitiam et Dei laudem.
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Among the Jewish people, conscious of possessing in the prophetic magisterium and in the sacred books the truth of the one true God, a. is a supreme act of «folly» (Ps. 14, 1; 53, 1 ff.) and idolatry the greatest sin: a conception taken up again by St. Paul, who sees in the nefarious vices of paganism God's punishment for the sin of idolatry (Rom. 1, 18) and reminds …
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.