Exaudi, Deus. A prayer of a just man under persecution from the wicked. It agrees to Christ persecuted by the Jews, and betrayed by Judas.
The prophet (as wel in his owne, as other iust mens person) describeth great calamities suffered, 10. prayeth against the wicked, 13. lamenting especially that those which professe frendshipe, are aduersaries. 17. and declareth Gods prouidence in protecting the good, and destroying the bad.
1Unto the end, in verses, understanding for David.Sopra i cantici, salmo di intelligenza, di Davidde.Vnto the end, in songes, vnderstanding to Dauid.In finem, in carminibus. Intellectus David. 2Hear, O God, my prayer, and despise not my supplication:Esaudisci, o Dio, la mia orazione, e non disprezzare le mie suppliche:HEARE my prayer ô God, despise not my petition.Exaudi, Deus, orationem meam, / et ne despexeris deprecationem meam: 3Be attentive to me and hear me. I am grieved in my exercise; and am troubled,volgi a me il tuo sguardo, ed esaudiscimi. Mi son rattristato nella mia meditazione, e son rimaso conturbato alle,Attend to me; and heare me. I am made sorowful in my exercise:intende mihi, et exaudi me. / Contristatus sum in exercitatione mea, / et conturbatus sum 4At the voice of the enemy, and at the tribulation of the sinner. For they have cast iniquities upon me: and in wrath they were troublesome to me.voci dell'inimico, e per la persecuzione, del peccatore. Imperocché mi hanno gettate addosso delle iniquità, e mi contrariano con isdegno.and am trubled at the voice of the enimie: and at the tribulation of the sinner. Because they haue wrested iniquities vpon me: & in anger they were trublesome to me.a voce inimici, et a tribulatione peccatoris. / Quoniam declinaverunt in me iniquitates, / et in ira molesti erant mihi. 5My heart is troubled within me: and the fear of death is fallen upon me.Il mio cuore mi trema nel petto, e un terrore di morte è caduto sopra di me.My hart is trubled in me: and the feare of death is falne vpon me.Cor meum conturbatum est in me, / et formido mortis cecidit super me. 6Fear and trembling are come upon me: and darkness hath covered me.Il timore, e il tremore mi han sorpreso, e nelle tenebre sono involto:Feare and trembling are come vpon me: and darkenes hath couered me.Timor et tremor venerunt super me, / et contexerunt me tenebræ. 7And I said: Who will give me wings like a dove, and I will fly and be at rest?E ho detto: Chi mi darà ali come di colomba, e volerò, e avrò riposo?And I said: Who wil geue me wings as of a doue, and I wil fly: and rest?Et dixi: Quis dabit mihi pennas sicut columbæ, / et volabo, et requiescam ? 8Lo, I have gone far off flying away; and I abode in the wilderness.Ecco, che io fuggirei lontano, e mi terrei nella solitudine.Loe I haue gone far flying away: and I abode in the wildernes.Ecce elongavi fugiens, / et mansi in solitudine. 9I waited for him that hath saved me from pusillanimity of spirit, and a storm.Aspetto lui, che mi salvò dall'abbattimento di spirito, e dalle procelle.I expected him, that saued me from pusillanimitie of spirit, and tempest.Exspectabam eum qui salvum me fecit / a pusillanimitate spiritus, et tempestate.
10Cast down, O Lord, and divide their tongues; for I have seen iniquity and contradiction in the city.Disperdigli, o Signore, confondi le loro lingue, perché io ho veduta l'ingiustizia, e la contraddizione nella città.Precipitate ô Lord, and diuide their tongues: because I haue sene iniquitie, and contradiction in the citie.Præcipita, Domine; divide linguas eorum: / quoniam vidi iniquitatem et contradictionem in civitate. 11Day and night shall iniquity surround it upon its walls: and in the midst thereof are labour,Dì, e notte va attorno sopra le mura di lei l'iniquità, e nel mezzo di essa la vessazione,Day and night shal iniquitie compasse it vpon the walles therof; and labour in the middest therof, and iniustice.Die ac nocte circumdabit eam super muros ejus iniquitas; / et labor in medio ejus, 12And injustice. And usury and deceit have not departed from its streets.e l'ingiustizia. E non si parte dalle piazze di lei l'usura, e la frode.And there hath not ceased out of the streetes therof vsurie, and guile.et injustitia: / et non defecit de plateis ejus usura et dolus. 13For if my enemy had reviled me, I would verily have borne with it. And if he that hated me had spoken great things against me, I would perhaps have hidden my self from him.Che se un mio nemico avesse parlato male di me, certamente avrei pazientato. E se uno di que', che mi odiavano avesse detto improperj grandi contro di me, avrei forse potuto guardarmi da lui.For if myne enimie had spoken euil to me, I would verely haue borne it. And if he that hated me had spoken great thinges vpon me: I would perhaps haue hid myselfe from him.Quoniam si inimicus meus maledixisset mihi, / sustinuissem utique. / Et si is qui oderat me super me magna locutus fuisset, / abscondissem me forsitan ab eo. 14But thou a man of one mind, my guide, and my familiar,Ma tu, o uomo, di un solo spirito con me, mio soprintendente, e mio familiare.But thou a man of the same minde: my guide, and my familiar.Tu vero homo unanimis, / dux meus, et notus meus: 15Who didst take sweetmeats together with me: in the house of God we walked with consent.Tu, che insieme meco prendevi il dolce cibo, camminammo d'accordo nella casa di Dio.Which diddest take swete meats together with me, in the house of God we walked with consent.qui simul mecum dulces capiebas cibos; / in domo Dei ambulavimus cum consensu. 16Let death come upon them, and let them go down alive into hell. For there is wickedness in their dwellings: in the midst of them.Venga sopra costoro la morte, e vivi scendano nell'inferno: Perocché ogni malvagità è nei loro ridotti, e ne' cuori loro.Let death come vpon them: and let them goe downe quicke into hel. Because there is wickednes in their habitations, in the middes of them.Veniat mors super illos, / et descendant in infernum viventes: / quoniam nequitiæ in habitaculis eorum, in medio eorum.
17But I have cried to God: and the Lord will save me.Ma io alzai a Dio le mie grida, e il Signore mi salverà.But I haue cried to God, and our Lord wil saue me.Ego autem ad Deum clamavi, / et Dominus salvabit me. 18Evening and morning, and at noon I will speak and declare: and he shall hear my voice.Alla sera, e al mattino, e al mezzodì parlerò, e gemerò, ed egli esaudirà la mia voce.In the euening, and morning, & at midday, I wil speake, and declare, and he wil heare my voice.Vespere, et mane, et meridie, narrabo, et annuntiabo; / et exaudiet vocem meam. 19He shall redeem my soul in peace from them that draw near to me: for among many they were with me.Renderà la pace all'anima mia, liberandola da coloro, che mi assaliscono; perocché sono in compagnia di molti contro di me.He wil redeme my soule in peace from them, that approch to me: because among manie they were with me.Redimet in pace animam meam ab his qui appropinquant mihi: / quoniam inter multos erant mecum. 20God shall hear, and the Eternal shall humble them. For there is no change with them, and they have not feared God:Dio mi esaudirà, e umilierà costoro quegli, che è prima de' secoli; Perocché eglino non si cangiano, e non hanno timore di Dio:God wil heare, and he which is before the worldes wil humble them. For there is no change with them, & they feared not God:Exaudiet Deus, et humiliabit illos, / qui est ante sæcula. / Non enim est illis commutatio, / et non timuerunt Deum. 21He hath stretched forth his hand to repay. They have defiled his covenant,egli ha stesa la mano per dare ad essi la retribuzione. Han profanato il testamento di lui:he hath streached forth his hand in repaying.Extendit manum suam in retribuendo; / contaminaverunt testamentum ejus: 22They are divided by the wrath of his countenance, and his heart hath drawn near. His words are smoother than oil, and the same are darts.saran dispersi dall'ira della sua faccia, e il cuore di lui già prende la pugna. Le parole di lui sono più molli dell'olio, e pur sono saette.They haue contaminated his testament, they are diuided by the wrath of his countenance; and his hart hath approched. His wordes are made softer then oile: and the same are dartes.divisi sunt ab ira vultus ejus, / et appropinquavit cor illius. / Molliti sunt sermones ejus super oleum; / et ipsi sunt jacula. 23Cast thy care upon the Lord, and he shall sustain thee: he shall not suffer the just to waver for ever.Getta nel seno del Signore la tua ansietà, ed egli ti sostenterà: ei non farà, che il giusto ondeggi per sempre.Cast thy care vpon our Lord: and he wil nourish thee: he wil not geue fluctuation to the iust for euer.Jacta super Dominum curam tuam, et ipse te enutriet; / non dabit in æternum fluctuationem justo.
24But thou, O God, shalt bring them down into the pit of destruction. Bloody and deceitful men shall not live out half their days; but I will trust in thee, O Lord.Ma tu, o Dio, condurrai coloro nella fossa di perdizione. I sanguinari, e i fraudolenti non avran la metà de' loro giorni; ma io in te spererò, o Signore.But thou ô God wilt bring them downe into the pitte of destruction. Bloudy and deceitful men shal not liue halfe their daies, but I wil hope in thee ô Lord.Tu vero, Deus, deduces eos in puteum interitus. / Viri sanguinum et dolosi non dimidiabunt dies suos; / ego autem sperabo in te, Domine.
54:1
54:3
Hear me. He repeats the same petition four times, (Haydock) to testify his fervour, and humility, Ecclesiasticus 35:21.
Eusebius † AD 339
Exercise, among the wicked, (St. Augustine) or while I consider the sufferings of Christ. (Eusebius)
Calmet
David was perplexed what course to take, when he first heard of his son's revolt. Our Saviour was sorrowful unto death, Matthew 26:37. (Calmet)
Worthington
This life is a warfare. (Worthington)
Menochius
Ldoleschia. Hebrew sichi, denotes serious (Haydock) meditation, Genesis 24:63. (Menochius)
54:4
Worthington
Upon me. When a person has fallen into distress, the world is ever ready to attribute it to some fault. Absalom accused his father of neglecting to judge, etc., 2 Kings 15:2. The Jews calumniated and sought the death of Christ, whose agony in the garden is well described, (ver. 5.) as well as the consternation of David, at the sight of such a general revolt, (Calmet) which almost overwhelmed him. (Worthington)
54:5
Menochius
Troubled, like a woman in labour, (Menochius) as yachil implies, (Calmet) in Hiphel. (Menochius)
54:7
Calmet
Dove, which flies swiftly. He now adored the judgments of God, which chastised him, as he had threatened; (2 Kings 12:11.) though, while innocent, he had rejected a similar proposal, Psalm 10:1. The event shewed, that he acted wisely in retiring beyond the Jordan. (Calmet)
Worthington
O that I could fly, and in the simplicity of the dove, be removed from these afflictions! (Worthington)
Menochius
As I could not go to heaven, I retired into the wilderness. (Menochius)
54:9
Calmet
Storm. The first fury of the rebels, which is most dangerous, is thus specified. David was convinced, that his son's party would dwindle away, when he was informed that he did not pursue him, following the advice of Chusai. (Calmet)
Berthier
Hebrew, "I would hasten my escape from the impetuous wind and tempest." But the Septuagint may be equally correct. (Berthier)
Worthington
God protected his weak servant in the greatest dangers. (Worthington)
54:10
Calmet
Cast down. Hebrew, "swallow up," as the earth did Dathan. (Calmet)
Haydock
Septuagint, "drown." (Haydock)
Calmet
Tongues, as at Babel, that they may not know how to proceed. (Calmet)
Bate
Hebrew, "swallow up....the torrent of their tongue." (Bate.)
Menochius
Pallag, means also to "divide." Absalom was accordingly infatuated by David's friend, 2 Kings 15:31., and 17:7. (Menochius)
Calmet
City of Hebron, or even of Jerusalem, which caused the king to leave no garrison in it. The city was still more abandoned in our Saviour's regard. (Calmet)
Worthington
Contradiction. Their counsels agree not. They have their troubles, yet will not amend; but strive to oppress the poor. (Worthington)
54:13
Calmet
From him. But how shall we guard against a traitor? (Calmet)
Worthington
The injury received from a friend is most cutting. (Worthington)
54:14
Menochius
Guide, the prime minister, (Berthier) and chief of the council. (Menochius)
Haydock
Such was Achitophel, who had nevertheless been long (Calmet) secretly disaffected. See 2 Kings 15:12., and 16:23. He professed the same religion, and was trusted with the most important affairs, as Judas carried the purse. (Haydock)
54:15
Calmet
Consent, or with expedition, as the Rabbins order people to go to the temple, though they must return slowly. All this designates Judas. (Calmet)
Haydock
Dreadful lesson for all sacred ministers, who prove faithless! (Berthier) participating of the holy sacraments in the Catholic Church, (Worthington) and yet betraying themselves, and their master! Achitophel had probably to attend David in the temple, as Naaman did Benadad, 4 Kings 5:18. (Haydock)
54:16
Challoner
Let death, etc. This, and such like imprecations, which occur in the psalms, are delivered prophetically; that is, by way of foretelling the punishments which shall fall upon the wicked from divine justice, and approving the righteous ways of God: but not by way of ill-will, or uncharitable curses, which the law of God disallows. (Challoner)
Haydock
David shewed even too much tenderness towards the rebels, in the opinion of Joab, etc. He would not hurt Saul. His predictions were verified; as Achitophel became a suicide, Absalom perished miserably, suspended between heaven and earth, as an object of horror to both, while many of his accomplices were either slain, or fell into precipices, 2 Kings 17:23., and 18:8. (Haydock)
Berthier
Hell, by a sudden death, like Antiochus, Core, etc., Numbers 16:30. The just are already dead to this world. (Berthier)
Worthington
Those who sin on purpose, descend, as it were, alive into hell. (Worthington)
54:18
Haydock
Evening. The Hebrew then began the day. (Calmet) (Genesis 1:5.) (Haydock)
Calmet
They had three times allotted for prayer, (Daniel 6:10.) as the Church had afterwards. (Const. Ap.[Apostolic Constitutions?] 7:25.) (Calmet)
Worthington
Evening song, matins, and the sacrifice of the mass, are the principal times for divine service. (Worthington)
Calmet
David comprises all times, because his prayer was continual. (Berthier) (Calmet)
54:19
Challoner
Among many, etc. That is, they that drew near to attack me, were many in company, all combining to fight against me. (Challoner)
Calmet
Or, many also joined themselves to me with Joab, and the holy angels, (4 Kings 6:16.) though almost all Israel followed Absalom, 2 Kings 15:13. (Calmet)
St. Augustine
In many things, schismatics agree with the Church; but their crime is the breaking of unity. (St. Augustine)
54:20
Calmet
Change, or redemption for them, (Psalm 43:13.; Eusebius) or they will not amend, (Worthington) nor cease to blaspheme God, and to calumniate me. (Calmet)
Haydock
Eternal. Literally, "He who is before ages." (Haydock)
54:21
Berthier
Repay. Hebrew bishlomaiv, "in his retributions," or "against his peaceable ones." Houbigant too arbitrarily translates, "they have sent forth their hand against, " etc. (Berthier)
54:22
Challoner
They are divided, etc. Dispersed, scattered, and brought to nothing, by the wrath of God, who looks with indignation on their wicked and deceitful ways. (Challoner)
They are separated from the good, (St. Jerome) slain by a look, 2 Thessalonians 2:8.
Calmet
Near, or fought, ver. 19. (Calmet)
Berthier
Some translate, "they have divided the butter, like words of his mouth." But this is less accurate, and the same idea is conveyed in the next words. (Berthier)
Haydock
Protestants, "The words of his mouth were smoother than butter, but war was in his heart. His words were softer than oil, yet were they drawn swords." (Haydock)
Calmet
My enemy has violated every law, under the appearance of friendship. (Calmet)
Calmet
Darts. Absalom kissed the men of Israel to delude them, (2 Kings 15:2.) and the traitor gave this sign to those who came to seize our Saviour, Matthew 26:48. (Calmet)
Worthington
The words of God are most excellent in themselves, but they seem hard to the incredulous. Thus the Capharnaites gave rise to the first heresy against the words of Christ, which St. Peter piously believed, though, as yet, he did not comprehend their meaning, John vi. (St. Augustine) (Worthington)
Haydock
His heart and words may thus be understood of God: but they more probably relate to any one of David's numerous enemies, who is thus singled out. (Haydock)
54:23
Calmet
Cast. The prophet had experienced the happy effect of this conduct. (Calmet)
In all troubles and doubts, we must have recourse to God. (Worthington) (1 Peter 5:7.)
54:24
Calmet
Destruction; "into gehenna," (Chaldean) or "hell," (St. Jerome) to which the judge sentences the reprobate, without promoting their crimes. (St. Augustine) (Calmet)
Berthier
Days. It is rare that murderers and notorious malefactors escape punishment in this world; but in the next, they will surely be requited. Absalom perished in the flower of his age. (Berthier)
St. Augustine
Achitophel, and many others, have been suddenly cut off. God sometimes permits such to reign for a time, to exercise his servants, or that they may repent. (St. Augustine)
Calmet
The Scripture often threatens sinners in this manner, Job 21:21., and Isaias 65:20. (Calmet)
Menochius
Their days are indeed spent, when they die. But if they had altered their conduct, they might have prolonged their life, (Haydock) according to the usual course of nature. (Worthington) (Menochius)
54:16
Let death, etc.... This, and such like imprecations which occur in the psalms, are delivered prophetically; that is, by way of foretelling the punishments which shall fall upon the wicked from divine justice, and approving the righteous ways of God: but not by way of ill will, or uncharitable curses, which the law of God disallows.
54:19
Among many, etc.... That is, they that drew near to attack me were many in company all combined to fight against me.
54:22
They are divided, etc.... Dispersed, scattered, and brought to nothing, by the wrath of God; who looks with indignation on their wicked and deceitful ways.
54:1
A song as wel for king Dauid himselfe, as others of al times;
to sing,
and consider Gods prouidence, in suffering one man to afflict an other in this life.
54:3
This life is awarefare, and a continual combate.
54:4
calumniated me,
and persecuted me in great furie.
54:5
so inwardly afflicted, as if death were at hand.
54:6
I haue scarse sense, or discourse of reason, being almost ouerwhelmed with trubles.
54:7
would God I could flie, that in the simplicitie of a doue, I might spedely part away from these afflictions.
54:8
I haue fled so farre as I could from trubles:
54:9
for the rest I remitted to Gods wil and good pleasure,
and he suffered me not to be ouerthrowne,
though I am weake,
and the tentations are great.
54:10
O God abate the pride of arrogant persecuters,
suffer them not to agree amongst them selues.
They are ful of al iniquitie,
they haue also contentions among themselues, turne the same to our good.
54:11
VVith their continual great iniquitie, they haue their trubles,
but leaue not their iniustice.
54:12
They are stil vsurers, and deceiptful oppressors of the poore.
54:13
It is a greater griefe to suffer iniuries of those that seme to be freindes.
54:14
A man that was, or semed of the same mind, faith, and religion,
whom I so trusted, that I would haue gone, whithersoeuer he should haue ledde me.
54:15
Thou that didst participate the same holie sacraments with me,
in the Catholique Church.
54:16
As Core & his complices: spoken of iust zele, not of desire to reuenge: verified in those that sinne wittingly and knowing, for they descend, as it were, aliue into hel.
The whole crew of the wicked conspire in iniquitie.
54:18
The prophet alludeth to three more specially appointed houres of Diuine seruice, the daylie sacrifice at morning, and euening, and other sacrifices commonly about midday. VVhich also are the three principal times of Diuine Seruice in the Church of Christ. Martins, Euensong, and the Sacrifice of Masse. VVhich Eutyn•ius and other Grecians cal Lyturgiam. S. Clement also (li 7. c. 25. Apost. Instit) testifieth that the Apostles ordained three set houres of common prayer euerie day.
•r pr••
54:19
Manie enimies combined together approched vnto me, to ouerthrow me.
54:20
Eternal God.
They wil neuer repent of their wickednes.
54:22
They harden their hartes against his threatned wrath:
but Gods prouidente illuminateth others to know and teach the truth, when it is impugned, or contemned.
Gods wordes, which in them selues are meke and swete,
are hard to the incredulous, & as dartes that wound them. Christ said (Ioan. 6.) Vnles one eate my flesh, & drinke my bloud, he shal not haue life in him, which the Capharnaites not vnderstanding said one to an other: This is a hard speach, who can abide it? which S. Augustin here saith was the first heresie against our Sauiours, preaching. It was not hard to S. Peter, who in the name of the rest, answered, that Christ had the wordes of eternal life. He yet vnderstood not the secrete of our Lords speach, but he piously beleued that the wordes vvere good, vvhich he vnderstood not.
54:23
Therfore in al doubtes of doctrin, in al distresses of persecution, and other difficulties vvhich surpasse thy vveakenes, cast thy care vpon our Lord, and he vvil nourish thee.
He vvil not suffer the iust to remaine alvvayes in fluctuation, that is, in doubtful, dangerous, and vvaue•ing thoughtes or perplexities, as vvhen a shippe is tossed in the vvaues of the sea, but vvil geue quiet repose of mind, as in a sure hauen vvithout danger of drovvning.
54:24
Contrariwise, the wicked and obstinate shal fal into destruction.
Often or for most part, bloud-suckers dye before the course of nature requireth, as Saul, Absolon, Achitophel, Achab, Iezabel, and the like.
54:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.4
4. “Hear Thou, O God, my entreaty, and despise not my prayer: give heed unto me, and hearken unto me” (
54:2
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… Even the word God ( Θεὸς ) we understand to have come into usage from the activity of His seeing; for our faith tells us that the Deity is everywhere, and sees ( θεασθαι ) all things, and penetrates all things, and then we stamp this thought with this name ( Θεὸς ), guided to it by the Holy Voice. For he who says, “O God, attend unto me
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.4
… He is praying, suffering many things, from evil yearning to be delivered: it remaineth that we hear in what evil he is, and when he beginneth to speak, let us acknowledge there ourselves to be; in order that the tribulation being shared, we may conjoin prayer. “I have been made sad in my exercise, and have been troubled” (
54:3
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.21
95. Already before this he had said of his enemies: “For they cast iniquity upon me, and in their wrath they were grievous to me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.5
… because, “Upon this rock,” He saith, “I will build My Church.” He was bidden to walk, and he was walking by the Grace of Him bidding, not by his own strength. But when he saw the wind mighty, he feared; and then he began to sink, being troubled in his exercise. By what mighty wind? “By the voice of the enemy, and by the tribulation of the sinner” (
54:4
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 26
… but by the sign of the Cross and by faith in Christ tread it down as dead. 2. For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.6
… not in order that he might conquer any one of them by giving back reviling, but that he might not hate any one of them. Hence he prayeth, hence asketh: “From the voice of the enemy and from the tribulation of the sinner.” “My heart hath been troubled in me” (
54:5
St Augustine of Hippo † AD 430 Against Lying 21
… But as fear perturbed the one, so that he was willing to prostitute his daughters, so did anger the other, that he swore rashly. In short, if it were allowed us to inquire of them both, by asking them to tell us why they did these things, the one might answer, “Fearfulness and trembling came upon me, and darkness covered me;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.7
7. “Fearfulness and trembling have come upon me, and darkness hath covered me” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.7
… vii. 23 ); wherein Even in ourselves we have the answer of death, that we should not trust in ourselves ( 2 Cor. i. 9 ); wherein also the Prophet cries aloud, Fear and trembling are come upon me, and darkness hath covered me (
54:6
St Basil the Great † AD 379 The Letters 47
… If only we be found worthy to secure him, I am sure that we shall acquire a confident access to God and confer a very great benefit on the people who have invoked our aid. Now once again, aye, many times I call on you, all hesitation put aside, to come to meet me, and to set out before the difficulties of winter intervene.
St Basil the Great † AD 379 The Letters 140
1. “ Oh that I had wings like a dove for then would I fly away”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.3
… First Nebuchadnezzar afflicted us, possessed during the Christian era with an anti-Christian rage, hating Christ just because he had through Him gained salvation, and having bartered the sacred books for sacrifices to those who are no gods. He devoured me, he tore me in pieces, a slight darkness enveloped me,
St Gregory of Nyssa † AD 395 On Virginity 11
… Few can be such strangers to evangelic mysteries as not to know that there is but one vehicle on which man’s soul can mount into the heavens, viz. the self-made likeness in himself to the descending Dove, whose wings
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.21
95. Already before this he had said of his enemies: “For they cast iniquity upon me, and in their wrath they were grievous to me.” Let us hear what he said when overwhelmed in wrath: “Who will give me wings like a dove, and I will flee away and be at rest.”
St Jerome † AD 420 The Letters of St. Jerome 22.35
… Silent tears roll down their cheeks, but not a sob escapes from their lips. Yet when he begins to speak of Christ’s kingdom, and of future bliss, and of the glory which is to come, every one may be noticed saying to himself, with a gentle sigh and uplifted eyes: “Oh, that I had wings like a dove! For then would I fly away and be at rest.”
St Jerome † AD 420 The Letters of St. Jerome 71.1
… I hasten to embrace with the arms of love one whom my eyes have never seen, and silently say to myself:—‘“oh that I had wings like a dove! for then would I flee away and be at rest.”’
St Jerome † AD 420 The Letters of St. Jerome 79.3
… willing to communicate, laying up in store for themselves a good foundation against the time to come that they may lay hold on the true life.” We have learned how a camel can pass through a needle’s eye, how an animal with a hump on its back, when it has laid down its packs, can take to itself the wings of a dove
St Jerome † AD 420 The Letters of St. Jerome 108.1
… my moisture is turned into the drought of summer.” And when the pain which she bore with such wonderful patience darted through her, as if she saw the heavens opened she would say “Oh that I had wings like a dove! for then would I fly away and be at rest.”
St Jerome † AD 420 The Letters of St. Jerome 122.4
4. Roaming thus through the fairest fields of scripture I have culled its loveliest flowers to weave for your brows a garland of penitence; for my aim is that, flying on the wings of a dove, you may find rest
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.4
… for then would I fly away, and be at rest.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.6
… The love of earthly things, is the bird-lime of the spirit’s wings. Lo, thou hast desired, thou hast stuck fast. “Who will give thee wings as of a dove?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.7
7. “Fearfulness and trembling have come upon me, and darkness hath covered me” ( ver. 5 ). “And I have said,” “He that hateth his brother, is in darkness until now.” If love is light, hatred is darkness. And what saith to himself one set in that weakness and troubled in that exercise? “Who shall give me wings as to a dove, and I shall fly and shall rest?” (
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.9
… For who will give us wings as of a dove, and we will fly and be at rest?
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.1
… Let the most blessed David supply my exordium, or rather let Him Who spoke in David, and even now yet speaks through him. For indeed the very best order of beginning every speech and action, is to begin from God, and to end in God. As to the cause, either of my original revolt and cowardice, in which I got me away far off, and remained
St Jerome † AD 420 The Letters of St. Jerome 71.1
… “my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary,” or, as he sings in another place, “lo, then would I wander far off and remain in the wilderness. I would hasten my escape from the windy storm and tempest.”
St Augustine of Hippo † AD 430 The Confessions 10.43
70. Terrified by my sins and the load of my misery, I had resolved in my heart, and meditated flight into the wilderness;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.8
8. “Behold I have gone afar fleeing, and have abode in the desert” (
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St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.37
… Of so wide a signification is this term, that even God is called “a spirit;” and a stormy blast of the air, although it has material substance, is called by the psalmist the “spirit” of a tempest.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.9
9. “I was looking for him that should save me from weakness of mind and tempest” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… For being poured from One Spirit upon many men, it brings them again into harmony. And there is a diversity of Gifts, which stands in need of yet another Gift to discern which is the best, where all are praiseworthy. And that division also might be called noble of which David says, Drown O Lord and divide their tongues.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.10
10. “Sink, O Lord, and divide the tongues of them” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 7
… what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν , “to have trouble.” And, indeed, thus the Scripture is ever calling “wickedness” by the name of labor; as, for instance, “Under his tongue is toil and labor;” and again, “In the midst of them is toil and labor.” ( Ps. x. 7 ; xc. 10 ; and
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.13
13. “There hath not failed from the streets thereof usury and deceit” (
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St Basil the Great † AD 379 The Letters 265.2
… He has all the more distressed me from the fact that he seemed at the beginning on our side. A sufferer can in a certain sense endure what comes to him from an open enemy, even though it be exceedingly painful, as it is written, “For it was not an enemy that reproached me; then I could have borne it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… How? “Partly” (he says) “whilst ye were made a gazing-stock by reproaches and afflictions”; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment. For hear what the prophet says: “While they daily say unto me, Where is thy God?” ( Ps. xlii. 10 .) And again, “If the enemy had reproached me, I would have borne it.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.7
… “For if Mine enemy had spoken great things against Me, I would surely have hidden Myself from him; and if he that hated Me had spoken great things against Me, I would surely have hidden Myself from him; but thou a man of one mind with Me, My guide, and My familiar, who didst take sweet meats together with Me, in the house of God we walked with consent.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.14
… Thou that wast within, hast become one without. He hath walked with me in the House of God with consent: another house hath he set up against the House of God. Wherefore hath that been forsaken, wherein we have walked with consent? wherefore hath that been deserted, wherein together we did take sweet morsels?
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St Jerome † AD 420 The Letters of St. Jerome 58.1
… The apostle Paul, that chosen vessel framed out of a persecutor, though last in the apostolic order is first in merit. For though last he has laboured more than they all. To Judas it was once said: thou art a man who didst take sweet food with me, my guide and mine acquaintance; we walked in the house of God with company:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.14
… “I would hide myself assuredly from him.” From him that is abroad, thou wouldest hide thyself where? Amid those that are within. But now see whether anything else remaineth, but that thou seek solitude. “But thou,” he saith, “man of one mind, my guide and my friend” (
John Cassian † AD 435 The Conferences of John Cassian 16.18
… “For if mine enemy had cursed me, I would have borne it: and if he who hated me had spoken great things against me, I would have hid myself from him. But it was thou, a man of one mind, my guide, and my familiar friend: who didst take sweet meats together with me: in the house of God we walked with consent.”
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St Augustine of Hippo † AD 430 Letters of St. Augustin 93.28
… of which persons it is elsewhere said: “Thou wast a man, mine equal, my guide, my acquaintance, who didst take sweet food together with me; we walked unto the house of God in company. Let death seize upon them, and let them go down quick into hell,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.14
… “But thou,” he saith, “man of one mind, my guide and my friend” ( ver. 13 ). Perchance sometimes good counsel thou hast given, perchance sometimes thou hast gone before me, and some wholesome advice thou hast given me: in the Church of God together we have been. “But thou,…that together with me didst take sweet morsels” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… Therefore, to him who became a learner, the grace of the Spirit was given. But as for those Jews who persisted in their ignorance; as the proverb saith, ‘Death came upon them. For the fool dies in his sins
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.15
15. “Let there come death upon them, and let them go down unto Hell living” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.25
… Why then, “in their own presence”? “Let the table of them be made for a trap,” would have been sufficient. They are such as know their iniquity, and in it most obstinately do persevere: in their own presence there is made a trap for them. These are they that, being too destructive, “go down into Hell alive.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.31
… For hence the Truth says, That servant which knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes ( Luke xii. 47 ). Hence the Psalmist says, Let them go down quick into hell (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.16
16. “Therefore to the Lord I have cried out” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… For we ought to think of God even more often than we draw our breath; and if the expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that Word which bids us meditate day and night, and tell at eventide and morning and noon day,
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Origen † AD 254 Origen's Commentary on Matthew 12.35
… taste of death,” but in other writers different things are written concerning death, it may not be out of place to bring forward and examine these passages along with the “taste.” In the Psalms, then, it is said, “What man is he that shall live and not see death?” And again, in another place, “Let death come upon them and let them go down into Hades alive;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.17
17. “In evening, in morning, at noon-day I will recount and will tell forth, and He shall hearken to my voice” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.18
… are the very chaff of the Lord’s floor. From hence these few men the wind of pride hath dislodged: the whole floor will not fly, save when He at the last shall winnow. But what shall we do, save with this man sing, with this man pray, with this man mourn and say securely, “He shall redeem in peace my soul” (
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St Gregory of Nyssa † AD 395 Against Eunomius 2.11
… For this is the sum of our faith, that the Son is from all eternity, being glorified by the Father: for “before the worlds” is the same in sense as “from all eternity,” seeing that prophecy uses this phrase to set forth to us God’s eternity, when it speaks of Him as “He that is from before the worlds
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.19
19. “God will hear me, and He shall humble them That is before ages” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
… For for themselves He was thirsting: but they gave vinegar, not new wine, wherewith are filled up the new bottles, but old wine, but old to its loss. For old vinegar also is said of the old men, of whom hath been said, “For to them is no changing;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.40
… He was changed from earth to heaven. Let then Thy vain enemies blaspheme Thee still for the change of Thine Anointed. Would that they may be changed: they will not in that case blaspheme the change of Christ, which displeases them since they themselves will not be changed. “For there is no change with them, and they fear not God.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.20
20. “He stretcheth forth His hand in requiting” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.9
… Now therefore I begin from whence the Passion began. Judas was the traitor, and he came against Him, and stood, speaking words of peace, but plotting war. Concerning him, therefore, the Psalmist says, My friends and My neighbours drew near against Me, and stood . And again, Their words were softer than oil, yet be they spears
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 20
… Let the show you how this is foretold in the Psalms: “He who hath eaten My bread hath lifted up his heel against Me:” and in another place; “My friends and My neighbours drew near and set themselves against Me:” and again; “His words were made softer than oil and yet be they very darts.”
St Jerome † AD 420 The Letters of St. Jerome 125.19
… Nor must you turn aside your heart unto words of evil lest the psalmist say to you: “Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son,” and lest you become as “the sons of men whose teeth are spears and arrows,” and as the man whose “words were softer than oil yet were they drawn swords.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.22
22. “His discourses have been softened above oil, and themselves are darts” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.17
… but the Jewish people still more decidedly refused blessing, unto whom he who had been enlightened by the Lord said, “Will ye also be His disciples?” “He clothed himself with cursing, like as with a raiment:” either Judas, or that people. “And it came into his bowels like water.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… And holy Church is always more thoroughly equipped in her teaching when assaulted by the questionings of heretics; so that what was said by the Psalmist concerning God against heretics is fulfilled, They are divided from the wrath of his countenance, and his heart hath drawn nigh (
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St Basil the Great † AD 379 The Letters 161
… Do not lament over a responsibility transcending your strength. If you had been destined to bear the burden unaided, it would have been not merely heavy; it would have been intolerable. But if the Lord shares the load with you, “cast all your care upon the Lord”
St Augustine of Hippo † AD 430 The Confessions 10.43
70. Terrified by my sins and the load of my misery, I had resolved in my heart, and meditated flight into the wilderness; but Thou didst forbid me, and didst strengthen me, saying, therefore, Christ “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them.” Behold, O Lord, I cast my care upon Thee,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.19
… Although he be improving here, yet for all that, “every man living disquieteth himself in vain;” forasmuch as he lives in a state of uncertainty. For who has any assurance even of his own goodness? “He is disquieted in vain.” Let him “cast upon the Lord the burden”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.25
… the other from want was crying piteously, “I am poor and needy!” And what wouldest thou do, O poor and needy man? Beg at God’s door; “Knock, and it shall be opened unto thee.” —“As for me, I am poor and needy. Yet the Lord careth for me.”—“Cast thy care upon the Lord, and He shall bring it to pass.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.21
… Proved with silver, proved with the word. What is “may be made manifest”? May be brought out. Wherefore this? Because of heretics. So therefore these also “have been divided because of the anger of His countenance, and His heart hath drawn near.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.23
23. Furthermore, just as Peter, after their having been scandalized by the hardness, as they thought, of the discourse of the Lord, even then said, “to whom shall we go?” so he hath added, “Cast upon the Lord thy care, and He shall Himself nourish thee up” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.9
… “Hope in Him all the council of the people: pour out before Him your hearts:”…By imploring, by confessing, by hoping. Do not keep back your hearts within your hearts: “Pour out before Him your hearts.” That perisheth not which ye pour out. For He is my Taker up. If He taketh up, why fearest thou to pour out? “Cast upon the Lord thy care, and hope in Him.”
John Cassian † AD 435 The Conferences of John Cassian 16.18
… “With the mouth he speaks peace to his friend, but secretly he layeth snares for him;” with which however the deceiver is rather deceived, for “if a man prepares a net before his friend, it surrounds his own feet;” and: “if a man digs a pit for his neighbour, he shall fall into it himself.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.11
… Yea, He meant us further to be free from care and to have but one work to perform, to sing as do the angels, without ceasing or intermission, the praises of the Creator, and to delight in contemplation of Him and to cast all our care on Him. This is what the Prophet David proclaimed to us when He said, Cast thy burden on the Lord, and He will sustain thee
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St John Chrysostom † AD 407 Letter to a Young Widow 6
… But if you long for the security which you formerly enjoyed owing to your husband, and the protection of your property, and immunity from the designs of any of those persons who trample upon the misfortunes of others “Cast thy care upon the Lord and He will nourish thee.”
St John Chrysostom † AD 407 Homilies on First Corinthians 16
Therefore fear not hunger, for ( Prov. x. 3 .) “the Lord will not kill with hunger the souls of the righteous.” And again, another saith, (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.24
24. But to the others what? “But Thou, O God, shall bring them down unto the pit of corruption” (
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Exaudi Deus orationem meam, et ne despexeris. Supra Psalmista ostendit insultum hostium contra se. Hic ponit liberationem ab eis. Et primo petit in generali contra omnes hostes. Secundo petit specialiter contra aliquos, ibi, eripe me de inimicis meis. Circa primum duo facit. Primo implorat Dei auxilium contra mala quae ab hostibus patitur. Secundo quod exauditus gratias agit, ibi, miserere mei, Deus, miserere mei. Circa primum duo facit. Primo exaggerat mala quae patitur, quantum ad tristitiam. Secundo quantum ad assiduitatem tribulationis. Miserere mei, Deus, quoniam conculcavit. In hoc Psalmo, secundum Glossam, loquitur Psalmista in persona sua exprimens tribulationes ipsas quas patiebatur. Potest etiam dici in persona Ecclesiae vel viri iusti, vel Christi secundum quod gerit figuram infirmitatis nostrae. Titulus: in finem in carminibus intellectus David. Et est sensus, intellectus David, quasi dicat: iste est intellectus David, in carminibus. Et intitulatur ab intellectu, ut ille qui est in tribulatione sciat cognoscere mala quae patitur, et bona quae expectat, secundum illud Prov. XIV: cor qui novit amaritudinem, et cetera. Dividitur ergo Psalmus iste in tres partes. Primo enim exponit tribulationem quam patiebatur. Secundo malitiam hostium, ibi, praecipita. Tertio commemorat auxilium Dei praestitum sibi, ibi; ego autem ad Deum. Circa primum duo facit. Primo petit suam orationem exaudiri. Secundo tribulationem exponit, ibi, contristatus. Dicit ergo, exaudi, Deus, orationem meam. Hoc est quando asseritur id quod petit qui ingeminat orationem. Nec hoc est superfluum, quia ingeminatio orationis excitat affectum. Iacob ult.: multum valet, et cetera. Quandoque autem impetratur quod petitur etsi oratio non est Deo accepta, sicut quando petit peccator, sed in hoc ipso quod petit meretur Dei indignationem. Psalm.: dedit eis petitiones eorum, et misit saturitatem in animas, et cetera. Sed adhuc escae eorum erant, etc. in ore ipsorum; et ira Dei ascendit super eos. Frequenter aliquis concedit iratus quod negat propitius.
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Et ideo dicit, et ne despexeris deprecationem meam. Despicitur alicuius oratio propter duo. Vel quando petit quod non est petendum iuste, vel quia non pie, sed cum superbia petit. Psalm.: respexit in orationem humilium, et non sprevit, et cetera. Despecta fuit oratio Pharisaei quia cum superbia petit; Luc. XVIII, Psalm.: dirigatur oratio mea, et cetera.
Intende in me, et exaudi me. Hic describitur ordo quo Deus acceptat orationem, quando, scilicet, acceptam habet orationem sive petitionem, quia petens non acceptatur per orationem, sed oratio acceptandorum per petitionem. Unde dicitur Gen. IV: respexit (dominus) ad Abel primo et ad munera eius. Intende in me; idest accepto me. Vel intende ad afflictionem meam. Exod. III: videns, vidi afflictionem populi mei. Et exaudi me. Psalm.: exaudi Deus orationem meam cum deprecor.
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Contristatus sum. Hic exponit tribulationes. Et primo ponit tribulationis causam. Secundo gravitatem. Tertio remedium. Causa tribulationis fuit tribulatio quam patiebatur. Hoc etiam convenit Christo. Tristis est anima mea usque ad mortem. Haec autem tribulatio Christi potest considerari quantum ad fructum, quantum ad modum, et quantum ad motivum. Fructus tribulationis sanctorum est exercitatio ad iustitiam, sicut in tirociniis; et ideo dicit, in exercitatione mea, idest in tribulatione quam immittis propter exercitium. Contristatus sum. Sed contra Prov. XII: non contristabit iustum quicquid ei acciderit. Dicendum quod non contristatur iustus tristitia saeculi quae mortem intentat, sed tristitia poenitentiae quae est secundum Deum. Vel dicendum quod est tristitia una quae est passio; et haec corporaliter imitat passionem; et haec non cadit in virum sapientem. Alia est tristitia quae propassio dicitur quae est subitus motus; et haec tristitia fuit in Christo. Et est duplex exercitatio ad iustitiam. Una assumpta. Tim. IV: exerce te ipsum. Alia exercitatio est illata, sicut huiusmodi. Modus tribulationis est duplex. Unus est verbis, scilicet comminando. Alius est quando tribulatio infertur factis persequendo. Quantum ad primum dicit: conturbatus sum a voce inimici. Conturbatur quis quando totaliter removetur tranquillitas cordis. A voce inimici comminantis et blasphemantis. Ierem. XII: facta est mihi haereditas mea quasi leo in silvis. Quantum ad secundum dicit, a tribulatione peccatoris, scilicet mihi facta. Ps.: multi qui persequuntur me. Causa huius tribulationis est duplex. Quandoque ex certa malitia tribulant: quandoque ex passione. Quantum ad primum dicit, quoniam declinaverunt in me iniquitates, idest executi sunt super me iniquitatem quam cogitaverant perpetrare.
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Quantum ad secundum dicit, et in ira molesti erant mihi. Gen. XLIX: maledictus furor eorum.
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Cor meum conturbatum est. Hic ponitur magnitudo tribulationis quantum ad tria. Quia est vicina, magna, et efficax. Quando aliquis vult exaggerare dolorem dicit se tactum usque ad cor. Et ideo dicit, cor meum conturbatum est intra me, quasi dicat: non in exterioribus, sed usque ad cor suum vulneratur. Ierem. IV: ventrem meum doleo. Magna est etiam tribulatio quia nullum malum est ita magnum inter mundana sicut mors. Unde dicit, formido mortis, idest timor de morte, cecidit super me, quia Saul eum occidere volebat. Efficax etiam est tribulatio quia timor quando est fortis habet duplicem effectum; unum in corpore, scilicet tremorem; alium in anima, scilicet trepidationem.
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Et ideo dicit, timor et tremor mortis venerunt super me, idest super vires quantum ad animam, et contexerunt me tenebrae, idest stupor involvit me. Vel tenebrae, idest mali. Psalm.: circumdederunt me sicut apes.
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Et dixi: quis dabit? Supra Psalmista exposuit afflictionem cordis quam passus est; nunc ponit remedium quod adhibuit; et hoc remedium praecipue est sollicitudo contemplationis, maxime quia in operibus activae vitae iterum affigitur. Gregorius: mala quae nos hic premunt ad Deum ire compellunt. Et circa hoc duo facit. Primo proponit desiderium contemplativae vitae. Secundo ostendit quid fecerit se ad ea disponendo. Tertio quid expectet perficiendum a Deo. Secundum, ibi, ecce Deus. Tertium, ibi, expectabam. In contemplatione requiruntur tria. Facilitas contemplandi, actus contemplationis; et effectus. Facilitas designatur per pennas. Unde dicit cum affligeretur in vita activa, dixi quis dabit mihi pennas sicut columbae? Considerans quod non est remedium ad evadendum istam afflictionem nisi per contemplationem, et non habet facilitatem evadendi quia non habet pennas quibus possit volare. Et est triplex penna secundum tria quae exiguntur ad contemplationem. Primo enim requiritur ordinatio vitiosarum affectionum quae est dispositio quaedam ad contemplationem; et haec habetur per virtutes morales. Unde pennae sunt virtutes morales, sicut patientia, humilitas, et cetera. Malach. ult.: sanitas in pennis eius. Alia penna est caritas, quae maxime facit volare in contemplationem. Ezech. I: iunctaeque erant pennae eorum. Alia penna est sapientia; et pennis sapientiae veritas contemplatur, quia sine illis pennis de facili quis labitur in errores si contemplentur divina. De istis pennis Isai. XL: assument pennas ut aquilae, quae sapientiam significat per volatum altum. Haec dicuntur quoniam penitus non habentur, et dantur ut absolute habeantur. Et haec omnia dantur a Deo. Quandoque dantur quibusdam qui si habent pennas, tamen habent eas impeditas, ut praelatis cum admittitur eorum cessio. Et dicit, pennas columbae, non corvi. Corvus enim non est reversus ad arcam, sed columba reversa est portans ramum virentis olivae. Sicut corvi volant illi qui non revertuntur ad arcam per sanctitatis affectum, quia nihil cogitant nisi de se ipsis, quomodo scilicet possint aliquam veritatem indagare, ut philosophi; sed illi volant ut columbae qui et contemplantur et revertuntur ad proximos contemplata docentes qui ramum virentis olivae in ore baiulant oleum misericordiae proximis impendentes. Columba enim est animal mundum, amabile, gemens; ita sancti afficiuntur proximis et compatiuntur eis. Item est animal simplex; ita et sancti simplicitatem habent. Matth. X: simplices sicut columbae. Contemplationis actus significatur per volatum. Volabo. In sacra Scriptura processus bonorum operum designatur per triplicem motum animalis, scilicet per ambulationem. Ioan. XII: ambulate dum lucem habetis. Per cursum. Psalm.: viam mandatorum, et cetera. Et per volatum. Isaiae XL: volabunt et non deficient. Ambulatio designatur per virtutes morales, quibus homo vivit humanitus. Cursus per caritatem. Volatus per contemplationem. Secundum Richardum de s. Victore contemplatio diversificatur sicut volatus in avibus. Quandoque aves volant sursum, quandoque deorsum, dextrorsum, sinistrorsum, ante et retro, quandoque circuendo. Quandoque girant quaedam suspensae et procedunt et retrocedunt. Sic etiam in contemplatione ascendere est considerare causas sublimes, descendere, considerare effectus infimos. Item anteire est considerare magis contraria quae retinentur ad multos, retroire quando privata considerat. Item a dextris et sinistris quando considerat aliquas circumstantias. Circulariter quando considerat accidentia rerum; sed quando significatur individuus tunc est quies. Effectus designatur cum dicit, et requiescam, scilicet in consideratione. Haec requies habetur in hac vita. Sap. VIII: intrans in domum meam conquiescam. Et in patria. Ps.: in pace in idipsum dormiam et requiescam.
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Ecce elongavi fugiens. Hic ponitur dispositio ad contemplandum. Et primo ostendit quid vitavit. Secundo quid servavit. Vitavit contemplationis impedimenta, quae sunt praecipue duo, scilicet occupatio terrenorum et peccati. Et haec duo dupliciter sunt vitanda, scilicet velociter et efficaciter. Velociter ut non tardet; et ideo statim debet fieri. Unde dicit fugiens. Eccli. XXI: quasi a facie colubri fuge peccatum. Zacch. II: o, o fugite de terra Aquilonis. Efficaciter ut non solum actus peccati, sed etiam occasiones peccati vitentur. Et ideo dicit, elongavi, quasi dicat omnes occasiones peccati deserui. Genes. XIX: ne stes circa omnes regiones.
Et mansi in solitudine. Quandoque aliquis manet in solitudine loco, quia corporaliter manet; quandoque animo, quia etiam inter turbas cogitat quae Dei sunt. Osee II: ducam eam in solitudinem. Thren. III: sedebit solitarius. Et haec secundum Glossam, aliter exponuntur ut referantur ad Christum qui habet pennas propter caritatem et volavit a Iudaeis et requievit in gentibus, elongavit a Iudaeis et mansit in fide gentium, quae erat solitudo quaedam.
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Expectabam eum. Hic ostendit quid expectet a Deo, scilicet Dei auxilium quod est complementum sui desiderii. Psalm.: expectabam eum qui salvum me fecit, et cetera. Et ideo dicit, qui me salvum faceret. Et quare? Quia ipse solus est salvator. Et a quo salvat? A duobus ex quibus videbatur esse commotus assumere pennas, scilicet a possibilitate quia tribulabatur inter homines. Unum est tristitia cordis quod credit ibi requiem invenire. Unde dicit, a pusillanimitate spiritus. Nimis est audax qui inter turbas requiem quaerit habere. Isaiae XXXV: dicite pusillanimis: confortamini. Et a tempestate, scilicet a tribulatione hominum salva me tam temporali quam spirituali.
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Praecipita, domine. In praecedenti parte Psalmista posuit affectionem quam passus est a malis: hic agit de eorum malitia. Et primo describens malitiam peccatorum petit eam impediri. Secundo petit eam poena puniri, ibi, veniat mors. Circa primum duo facit. Primo petit impediri eorum malitiam. Secundo describit eam, ibi, quoniam vidi iniquitatem. Dupliciter mali habent facultatem et virtutem nocendi, scilicet propter altitudinem status, et propter consensum multorum in unum. Et hoc periculosum est; et ideo debet duplex remedium contra hoc adhiberi. Uno modo ut deiiciantur de statu. Alio modo ut ponatur divisio inter eos. Quantum ad primum petit, praecipita, domine, scilicet removendo eos de statu, quasi dicat; deiice eos humiliando. Quantum ad secundum dicit, et divide linguas eorum, quia eorum malitia primo est in lingua qua magnifice loquuntur. I regum II: nolite multiplicare loqui sublimia et quia lingua loquendo ad malum consentiunt. Et huiusmodi divisionis figura fuit in veteri testamento, ubi divisae sunt linguae gentium; Gen. XI.
Quoniam vidi iniquitatem. Hic describit eorum malitiam. Et primo describit communem malitiam mundi. Secundo malitiam alicuius personae principaliter inter eos. Communem malitiam multitudinis describit primo in generali. Secundo in speciali, ibi, die ac nocte. In multitudine est duplex inordinatio. Una ex parte principum. Alia ex parte populi. Nam civitas est ordinata quando principes iuste regunt et populus obedit; aliter non bene disponitur. Et talis civitas est mundus, in quo nec principes iuste regunt, nec populus obedit. Sed civitas Dei est bene ordinata. In civitate ergo mundi vidi iniquitatem et contradictionem. Iniquitatem vidi ex parte principum et iudicum. Isaiae I: iniqui sunt coetus vestri. Item vidi contradictionem ad praelatos. Isaiae XLI: populus tuus sicut humus qui conculcatur.
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Die ac nocte. Hic ostendit in speciali. In qualibet civitate sunt tria, scilicet muri qui ambiunt eam, media habitatio, et plateae. Et philosophus distinguit tria genera hominum. Per muros intelliguntur principes et magnates civitatis qui tuentur populum sicut muri tuentur civitatem. Prov. XXV: sicut urbs patens et absque murorum ambitu, sic, et cetera. Isaiae LXII: super muros tuos (Ierusalem) constitui custodes, idest principes et rectores. Isaiae I: principes tui infideles. Et die, scilicet exequendo malitiam, nocte excogitando. Vel die in prosperis, nocte in adversis. Unde dicit, circumdabit eos super muros eius iniquitas, idest iniustitia principum circumdabit civitatem mundi, sicut muri civitatem. Medium huius civitatis est populus in quo est labor in medio eius et iniustitia, velut quantum ad malum quod agunt; et sic studiositas ad malum cum dicit, labor impositus. Ierem. IX: ut inique agerent laboraverunt. Sap. V: lassati sumus in via (iniquitatis). Et ipsa species mali, et iniustitia. Et hoc intelligitur passive de iniustitia quam patiuntur a praelatis, et labor impositus. Plateae sunt loca publica, et sunt qui exercent officia publica, sicut negotiatores in quibus est manifesta iniustitia, sicut per usuras. Psalm.: qui pecuniam suam non dedit ad usuram.
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Et ideo dicit, non defecit de plateis eius usura. Item occulta, unde dicit et dolus.
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Si inimicus meus. Hic describit malitiam alicuius singularis personae et principalis in multitudine. Et forte vel refertur ad Saul, vel ad Doech Idumaeum. Et primo ponit malum quod possit tollerari aliquo modo. Secundo ponit malum quod non est tollerabile. Tollerabile est aliquo modo quod homo pateretur persecutionem ab inimicis. Et ideo primo describit persecutionem inimicorum. Et primo ex parte inimici persequentis. Secundo ex parte persecutoris. Tertio ex parte persecutionem patientis. Persequens aliquando dicitur inimicus, cum scilicet inimicitias exercet exterius. Eccli. XII: noli credere inimico tuo in aeternum. Aliquando exercet inimicitias habens inimicum cum odio in corde. Levit. XIX: ne oderis fratrem tuum in corde tuo. Ex parte autem persecutoris est differentia, quia quandoque ille qui persequitur expresse mala dicit de illo quem persequitur, sive detrahendo, sive iniuriando. Et huiusmodi persecutio vocatur maledictio. Unde dicit, si inimicus meus maledixisset mihi. Psalm.: cuius os maledictione, et cetera. Aliquando non loquitur expresse mala, sed tenet malum modum in loquendo, quia loquitur despective. Ex parte sustinentis etiam est diversitas quia aliquando audit opprobria et sustinet patienter. Iac. ult.: sustinentiam Iob audistis. Unde, sustinuissem utique. Aliquando abscondit se a facie inimici. Unde, abscondissem me forsitan ab eo. Eccli. VIII: ne stes contra faciem inimici tui. Ioan. VIII: abscondit se. Quantum ergo ad diversitatem persequentis, dicit, divide linguas, etc. quoniam non solum patior ab inimico, sed ab amico. Quantum ad secundum dicit, si super me magna locuti fuissent, abscondissem me forsitan ab eo: tu vero homo unanimis. Hic ponit malum quod non est tollerabile, idest quod iniuriam patitur ab inimicis, quia nulla pestis efficacior ad nocendum quam familiaris inimicus. Et describit inimicitiam primo quantum ad interiora. Secundo quantum ad exteriorem familiaritatem, ibi, qui simul mecum. Quantum ad interiora describit malum secundum tria. Primo secundum vocis concordiam. Phil. I: statis (in uno spiritu) unanimes.
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Et ideo dicit: tu vero homo unanimis, quasi dicat: mala dixisti mihi: et ideo intellectualiter est. Et secundum hoc potest loqui de Saul cuius erat familiaris. Sed in Glossa mistice exponitur tripliciter. Secundum quod convenit fideli uno modo. Alio modo secundum quod convenit Christo respectu Iudaeorum. Tertio modo secundum quod convenit Christo respectu Iudae. Primo ergo modo hoc potest dicere quilibet fidelis quando patitur persecutionem ab alio fideli. Secundo modo potest dicere Christus de Iudaeis qui fuerunt unanimes, quia obligaverunt se ad eius mandata. Exod. XIV: omnia quaecumque mandaverit nobis dominus faciemus. Tertio quantum ad Iudam qui obligaverat se ad consilia eius. Et quod dicit, dux meus, similiter tripliciter exponitur. Uno modo secundum quod potest aliquis dux vocari, quia dat bonum consilium et auxilium, et postea persecutionem intentat. Mich. VII: nolite confidere in duce. Alio modo de Christo respectu Iudaeorum Iudae, qui est dux meus non me ducens, sed a me dux gentium constitutus. Rom. II: confidis te ducem esse. Vel (de) sacerdotibus qui sunt duces in populo. Ad Iudam (apostolum) autem dicit Christus: tu es dux a me constitutus, uno modo quia dux populi Christiani cum aliis ducendis. Ps.: principes Iuda duces eorum. Vel dux quia constitutus a Christo cum illis (qui) praecedebant eum quocumque ipse erat venturus. Luc. X. Notus meus potest dicere unus fidelis alteri fideli qui simul mecum dulces capiebas cibos, quia simul in Ecclesia conversati sunt. Item Iudaeus fuit notus Christi qui conversatus est in eloquiis Dei. Rom. III. Item Iudas, quia Christus praenovit eius malitiam. Ioan. VI: unus ex vobis Diabolus est. Secundo consistit amicitia in exteriori familiaritate. Et hoc manifestat in duobus, scilicet (primo) in rebus corporalibus et humanis. Secundo in divinis. In primis illi habent ad invicem amicitiam qui simul in mensa conversantur. Et si hoc intelligatur de Christo ad Iudam loquente, sic secundum Glossam capiebat simul cum Christo cibos in mensa corporales. Psalm.: qui edebat panes meos, et cetera. Et dicit dulces, quia cibi convivantium animos dulces facere consuescunt. Eccli. VI: est amicus socius mensae. Sic etiam potest dici de quocumque familiari corporaliter. Sunt etiam cibi spirituales quos Iuda cum Christo sumpserat, scilicet verbo Dei. Eccli. XV: cibavit eum pane vitae, et cetera. Hos dicit Deus cibos, quia verba Dei magis suavia sunt quolibet cibo corporali. Ps.: quam dulcia faucibus, et cetera. In secundo ergo dicit, ambulavimus cum consensu. Hieronymus super Matthaeum dicit, quod non est aliqua res quae ita faciat diffidentes sicut diversitas fidei et cultus divini. Et hoc fuit maxime tempore persecutionis, quando patres praecedebant filios, et e contrario. Et ita unitas fidei et religionis est maximum vinculum amoris; et ideo est maxima malitia prosequi eos qui in eodem cultu sunt. Et dupliciter contigit aliquos esse diversorum cultuum. Uno modo quia unus totaliter non est in illo cultu in quo est alius, sicut quando unus est Christianus, et alius est Iudaeus vel Paganus; et tales non sunt simul in domo Dei.
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Aliquando utrique sunt de eadem religione, tamen non consentiunt simul, sicut Catholicus et haereticus; et haec duo excludit cum dicit, simul in domo Dei ambulavimus, scilicet in Ecclesia, Tim. III, quae est domus Dei. Secundo modo cum dicit, cum consensu. I Cor. I: idipsum dicatis omnes. Si autem referamus ad Iudaeos, sic in domo, id est in Ierusalem. Et similiter ibi fuit cum Iuda, quia non reprobavit Christus vinculum veteris legis. Matth. V: non veni solvere legem, sed adimplere. Veniat mors super illos.
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Hic petit adhiberi eis poenam iustam. Et primo petit infligi poena. Secundo ostendit culpam; ibi, quoniam nequitiae. Circa primum sciendum est quod hic ponitur historia quae habetur Num. XVI, quando Dathan et Abiron fecerunt seditionem. Moyses fecit alios ab eis recedere, et dixit quod scilicet dominus faceret rem novam ut aperiatur terra, etc.; et statim aperta est terra et deglutivit eos. Dicit ergo alludens historiae illi, veniat mors super illos, quasi dicat: veniat eis poena quia faciunt novam culpam persequens amicum, idest Christum; dupliciter. Uno modo ut unum sit determinativum alterius, quasi dicat: veniat mors; et talis quod descendant in Infernum. Vel ut sint duae poenae: una mortis et alia descensus in Inferno. Nam ibi aliter sunt puniti Dathan et Abiron qui erant principes, quia sunt absorpti; alii autem sunt occisi per incendium quod fuit in castra. Quantum ergo ad minores dicit: veniat mors super illos. Quantum ad maiores, et descendant in Infernum. Et designatur in his duplex poena, quam Psalmista non optat sed pronunciat. Una quam sustinebunt in Inferno post hanc vitam; alia quam hic in vita patiuntur. Post vitam patiuntur mortem damnationis aeternae. Rom. VI: stipendia peccati mors. Psalm.: mors peccatorum pessima. Sed in vita descendunt in Infernum, idest in voraginem vitiorum. Prov. XVIII: impius cum in profundum venerit, et cetera. Vel descendant viventes post hanc vitam, idest descendant cum affectu quem habent, qui est vita eorum, ad Infernum. Vel si dicatur optative, tunc exponitur sic; mors, scilicet iustitiae qua interius moritur peccato. Coloss. III: mortui estis, et vita vestra, et cetera. Descendant viventes, vita iustitiae in Infernum per considerationem, secundum illud Isaiae XXXVIII: in dimidio dierum meorum vadam ad portas Inferi. Et qui sic per considerationem poenarum ut eas evadant, descendunt viventes non descendent morientes. Eccli. VII: memorare novissima, et cetera.
Quoniam nequitiae. Hic ponitur ratio poenae, ubi primo ponit occultam eorum culpam. Secundo ponit manifestam culpam. Alludit illi historiae Numeror. XVI: recedite, recedite a tabernaculis impiorum. Nequitiae dicuntur peccata occulta. Rom. XIII: non in impudicitiis, et cetera. Unde in tabernaculis eorum, idest in occulto. In medio, idest in publico. Isaiae III: peccatum suum quasi Sodoma praedicaverunt. Iob XI: si iniquitatem quae in manu tua, et cetera. Quantum ad culpam manifestam, et iniustitia non inveniatur, etc. vel secundum aliam litteram. Est duplex genus culpae; quandoque scilicet ex subita subreptione; quandoque ex malitia. Primum peccatum quod est ex subita subreptione est quasi extrinsecum homini. Regum de parabola Nathan de peregrino, scilicet concupiscentia quae subito intravit in David. Unde alia littera non habet in tabernaculis, sed in hospitiis, quasi adventitiae secundum Glossam. Sensus est, quasi naturale, (peccatum) quia in medio eorum, idest in medio cordis. Deo gratias.
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v. 2, hebr ne te abscondas a deprecatione mea. Cur tam instanter flagitet, exponitur
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v. 3 contristatus sum solli- T" batus! a voce inimici, minis et accusationibus et opprobris, e/ a tribulatione, oppressione, peccatoris; idque magis declaratur : quoniam declinaverunt in me iniquitates, proiecerunt super me perniciem, omni conatu me perdere volunt, e£ in ira molesti erant mihi, Hier : et in furore adversabantur mihi; explica tempore praesenti : in indignatione me lacessunt, me oppugnant. (Quare
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v. 4 cor meum conturbatum est in me, hebr cor meum torquetur (Hier doluit), tremit intra me et terrores mortis ceciderunt super me. Tanta est infestatio inimicorum, ut iam formidine mortis percellatur. Quae angustiae animi etiam
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v. 6 exhibentur : timor et tremor venerunt super me, et operuit me horror 1.6. totus horrore et tremitu corripior, Sym φρίχη horror; LXX, vulg tenebrae, symbolum maximarum calamitatum. Quare optat כ 8 miserüs aufugere in locum quietum : utinam haberem pennas sicut columbae, velocissimae scil. avis (Ag.) ; volarem et habitarem ; celeri volatu aliud mihi quaererem habitaculum;
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v. 8 ecce, procul, in longinquum aufugerem et manerem in deserto. Ibi
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v. 9 exspectabam, exspectarem adiutorem qui me liberaret ab animi depressione et perturbatione; hebr festinarem ad perfugium mihi, ad locum mihi tutum, a vento saeviente et a procella. Itaque impetus inimicorum, quos comparat turbulentis ventis et procellis, vult evitare, adeoque in desertum fugere. | Iam istam tempestatem clarius nobis proponit
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v. 10, videtur prius indignatione commotus petere, ut Deus inimicos perturbet, praecipita, eonfunde divide linguas eorum, discordiam et dissensionem inter eos effice ; dissolve eorum consilium et animorum concordiam ; nam si ipsi inter se in consilus ad me perdendum dissident, eorum dissidium meum est emolumentum. Estne hic hebr allusio ad Gen. 10,25 ברע בלל ? Qualis sit nequitia inimicorum, exhibet : vidi iniquitatem, oppressionem et rixam in civifate ; violentia et iurgium continuo, diu noctuque, cireumdant eam ; super muros, en, oppressio et rixa sunt quasi 00840068 urbis super muros stantes, sunt dominatores urbis, in eius . autem medio dominantur pernicies et molestia, et de plateis eius non recedit usura et dolus, Hier damuum 66 fraudulentia, hebr violentia et fraus. Praeclaram civitatem : custodes super muros sunt oppressio et rixa, in media urbe pernicies et molestia, seu iniquitas, labor, iniuslitia, in plateis violentia et fraus : en quales domini, quales cives, quale civium inter se commercium ! Ex communi malitia effertur casus singularis quo praeprimis animus psalmistae gravi vulnere est afflictus, scil. perfidia amici; v. 13, 1. Scribe, ut in v. 18 אהכזה (Lagarde, Bildung der Nomina p. 27,1). hebr reddes (fere cum Hier) non enim inimicus exprobrat mihi, αἱ sustineam, neque is qui me odit.contra me se exaltat, ut abscondar. ab eo; unde apparet optime sensum exprimi in LXX et vulg si inimicus meus maledirxisset mihi, sustinuissem utique, etc. At vero talia atrocia non inimicus intulit — id ferri posset — at amicissimus
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v. 14 fu vero homo eiusdem mecum ordinis (dignitatis, conditionis Gen.), syr tu homo, sicut ego i.e. aequalis mihi, Sym ἄνθρωπε ὁμότροπός ,וס unanimis, LXX ἰσόψυχε, hebr אלוף hoc loco non est dux, sed amicus, familiaris, Sym συνήθης, e£ notus meus, Sym γνώριμός μοι, qui simul habuimus dulce secretum (ita Hier), qui simul dulcem habuimus consessum, consuetudinem, qui una dulce reddebamus colloquium, Sym ἐχοινολογούμεθα γλυχεῖαν ὁμιλίαν sensu eodem ; LXX hanc familiaritatem explicarunt ἐδέσματα, qui simul mecum ADOS capiebas cibos, similiter | syr quoque; quae familiaris consuetudo etiam communi pietate eodemque eultu divino confirmata et quasi consecrata erat, in domo Dei ambulavimus cum consensu ἐν ὁμονοίᾳ ; hebr ,ברגש Hier in terrore, Sym συνδιαιτώμενοι una viventes? contubernales? syr habet idem cum LXX ; si respicitur 64,3 hebr, censent aliqui verti posse ambulavimus cum multitudine (cf. Baethgen, Wellhausen); cf. 41,5; sensus ergo est. : in vita privata et religiósa eramus coniunctissimi. In targum fit compellatio v. 14 et tu Achitophel, vir similis mihi. Contra hos omnes (v. 10-14) invoeat ultionem Dei
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v. 16, alluditur ad Num. 16,30-33, ad mortem rebellium contra auctoritatem Moysis ; veniat mors super illos, Sym αἰφνιδίως θάνατος ᾿ἐπέλθοι αὐτοῖς, item Hier (exprimunt hebr | qeri), ἐπάξει θάνατον, Syr adduc mortem super eos; quoniam nequitiae in habitaculis eorum, ita LXX, targum, syr omittit hanc vocem, Hier in congregatione eorum, Aq Sym ἐν συστροφὴ αὐτῶν in conversatione eorum ; emendat Duhm textum : pro mahtia sua praecipitati .כרעתם מגורים Ipse autem psalmista
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v. 17 ego autem ad Deum clamo, et Dominus salvabit me ;
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v. 18 tribus temporibus : vespere (a vespera incipit dies), mane et meridie plango et gemo; ita intelhge hebr cf. v. 3 (Hier loquar et resonabo), et audiet vocem meam (syr audire faciam vocem meam), LXX εἰσήχουσέν μου, et exaudiet vocem meam (Hier). Spem suam enuntiat :
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v. 19 redimet in pace animam meam, me redimet (a vexationibus) et collocabit me in pace, in conditione pacifica, secura, in prosperitatem me vindicabit, a5 his qui appropinquant mihi, hebr ne appropinquent mihi (vel : a bello contra me?), targum : ne accedat ad me malum ; multos cnim habet adversarios : quoniam inter multos (hebr ב essentiae, unde Sym πολλοστοί), erant mecum, contra me, contendebant mecum ; Hier : multi enim fuerunt AC me. Hos Deus humiliabit
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v. 20, qui iudex est ab initio (Hier), hebr ps. 547. 24-24, ^ ^ 213 > sedens (regnans) ab initio. Et quales isti permansuri sint, dicit : non enim. est illis commutatio, non enim mutantur (Hier), non est illis conversio morum in melius, Sym οὐ Ὑὰρ ἀλλάσσονται (emendat. Duhm הליכות Prov. 31,27 iis non sunt mores, vivendi regulae); et cur maneant in pravitate, ratio obvia est : non timent Deum. In v. 21.22 legitur modo singularis, modo pluralis. Neque tamen assumi potest modo de cunctis adversariis esse sermonem, modo de illo uno v. 14. Cum numerus singularis praevaleat prae altero, iam eo ipso suadetur de uno esse sermonem, in quo fortasse reliqui depinguntur. Et quidem amicis inuriam intulit
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v. 21 extendit manum suam ad amicos suos (ad pacifica sua, Hier; syr contra proximum, targum in . viros pacis suae), ad eos qui pacifice cum eo vivebant (cf. 40,1) ; dein factus foedifragus : contaminavit, profanavit, pactum suum, pactum " quod inierat cum amico. In
54:22
v. 22 LXX חכוה ira exprimitur, hebr המואה ; vertit Hier : nitidius butyro os eius; verba eius sunt suavia, dulciora butyro, at bellum (est) cor eius ; sensus et cor fovent odium, inimicilias, perniciem ; קרב appropinquare, bellum ; p5n glabrum esse, dividere ; inde explicatur versio LXX, vulg divisi sunt ab ira vultus eius, et appropinquavit cor illius. Ex hebr describitur tertio tamquam insignis hypocrita, qui ore maximam prae se fert suavitatem, in corde autem bellicum fovet furorem ; vertit Sym λειότερα βουτύρου τὰ στόματα αὐτῶν. πολεμεῖ δὲ ἡ xapBíx ἑχάστου αὐτῶν ; sensum eundem praebet targum. Eadem hypocrisis et perniciosa versutia declaratur : molliti sunt sermones eius super oleum, oleo molliores ; at revera ipsi sunt iacula, lanceae (Hier), λόγχαι Aq. | Concluditur psalmus comparatione quadam sortis iusti et impii
54:23
v. 23 iacía super Dominum curam tuam, LXX, syr; sortem tuam ? onus tuum ? desiderium tuum (Wellh.) ; veteres cernunt ibi notionem diligendi : ἀγαπήσει σε Aq Sym quinta sexta; item Hier : proiice super Deum caritatem tuam, e£ ipse te enutriet, te sustentabit ; nam non. dabit in aeternum fluctuationem iusto, non patietur unquam ut iustus malis obruatur ; 11606 enim, ait T'heod., aliquando 1n discrimen incidere permittat, celerem tamen opem feret. Diversa est conditio impiorum
54:24
v. 24 tu vero Deus, deduces eos in puteum interitus, שחת plerumque fovea, sepulerum ; at notione interitus, διαφθορά etiam adhibetur, uti alias iam dictum est, et hic secundum Zus. vertit Sym εἰς λάχχον διαφθορᾶς, nam vita longa et felix promittitur 1ustis ; viri sanguinum et dolosi non dimidiabunt dies suos ; àmmatura morte abripientur; « vix ad eius spatii dimidium pervenient, quantum naturae beneficio vivere potuissent » (Ag.). Afferunt exempla Saul, Absalom, Achitophel (Ag. Gen.). Vin sanguinum sunt generatim non tantum ii qui caedes comderelinquet eas (Ier. 17,11) et psalmista petit : ne revoces me in dimidio dierum meorum (101,25) et Ezechias rex lamentatur : in dimidio dierum meorum vadam ad portas inferi (Is. 38,10). En, quoties spes
54:9
PUSILLANIMITY. - Etymologically (animus pusillus) it denotes a weak mind, a small spirit; it is used at times in a good moral sense (Is. 35:4; 1 Thess. 5:14); but generally it is used in a pejorative moral sense (Ps. 54:9; Sir. 7:9; Lk. 12:28; Col. 3:21), and it may be defined as: the disposition of spirit of one who withdraws from the duty and the sacrifice of confronting or pursuing something, because …
54:16
… The wicked are on the road to it (Ps. 9:18; 30:18; 54:16), as are the shameless woman and her accomplices (Prov. 2:18; 7:27); there are heaped up those who forget God, sinners (ibid. 9:18; 21:16), despisers of the Law (Eccl. 41:11). …
54:18
NONA. - It is that part of the Divine Office which is recited at the ninth hour (= 3 p.m.), according to the Greek-Roman division of the day. This hour of prayer, already used in the Synagogue (cf. Dan. 6:10; Ps. 54:18), passed into Christian use (Acts 3:1; cf. 2:15; 10:9) as a private prayer to sanctify the day (Didache, ch. 8, 3; Tertullian, De oratione, 23; De ieiunio, ch. 10; Apostolic Constitutions, …
54:24
… Like death, the f. is connected with sin. Already in Num. 16:30-33 it is associated with the idea of divine punishment: there the rebels of Korah "go down alive"; in Ps. 54:24 it is the "pit of perdition" into which God "brings down" the perverse. …
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.