Miserere mei, Deus. The prophet prays in his affliction, and praises God for his delivery.
The Prophet prayeth in tribulation, 4. testifieth Gods helpe, 6. praiseth his greatnes: 8. promising, and inuiting al nations to praise him.
1Unto the end, destroy not, for David, for an inscription of a title, when he fled from Saul into the cave. [1 Kings 24.]Non mandare in perdizione: iscrizione da mettersi sopra una colonna: a Davidde quando fuggendo Saul si ritirò in una spelonca.Vnto the end, destroy not, to Dauid in the inscription of the title, when he fled from the face of Saul into the caue.In finem, ne disperdas. David in tituli inscriptionem, cum fugeret a facie Saul in speluncam. 2Have mercy on me, O God, have mercy on me: for my soul trusteth in thee. And in the shadow of thy wings will I hope, until iniquity pass away.Abbi misericordia di me, o Dio, abbi misericordia di me, perché in te confida l'anima mia. E all'ombra dell'ali tue spererò, sino a tanto che passi l'iniquità.HAVE mercie on me ô God, haue mercie on me: because my soule hath trusted in thee. And I wil hope in the shadow of thy winges, vntil iniquitie passe.Miserere mei, Deus, miserere mei, / quoniam in te confidit anima mea. / Et in umbra alarum tuarum sperabo, / donec transeat iniquitas. 3I will cry to God the most high; to God who hath done good to me.Alzerò le mie grida a Dio altissimo, a Dio mio benefattore.I wil crie to God the highest: God that hath done me good.Clamabo ad Deum altissimum, / Deum qui benefecit mihi. 4He hath sent from heaven and delivered me: he hath made them a reproach that trod upon me. God hath sent his mercy and his truth,Mandò dal cielo a liberarmi: svergognò coloro, che mi conculcavano. Mandò Dio la sua misericordia, e la sua verità,He sent from heauen, and deliuered me: he hath geuen into reproche them that trode vpon me. God hath sent his mercie, and his truth,Misit de cælo, et liberavit me; / dedit in opprobrium conculcantes me. / Misit Deus misericordiam suam et veritatem suam, 5And he hath delivered my soul from the midst of the young lions. I slept troubled. The sons of men, whose teeth are weapons and arrows, and their tongue a sharp sword.e liberò l'anima mia di mezzo ai giovani leoni: conturbato mi addormentai. Dei figliuoli degli uomini sono i denti lance, e saette, e affilato coltello la loro lingua.and hath deliuered my soule out of the middes of Lions whelpes: I slept trubled. The sonnes of men, their teeth are weapons and arrowes: and their tongue a sharpe sword.et eripuit animam meam de medio catulorum leonum. / Dormivi conturbatus. / Filii hominum dentes eorum arma et sagittæ, / et lingua eorum gladius acutus. 6Be thou exalted, O God, above the heavens, and thy glory above all the earth.Innalza te stesso, o Dio, sopra de' cieli, e la tua gloria per tutta la terra.Be exalted aboue the heauens ô God: and thy glorie vpon al the earth.Exaltare super cælos, Deus, / et in omnem terram gloria tua.
7They prepared a snare for my feet; and they bowed down my soul. They dug a pit before my face, and they are fallen into it.Tesero mi laccio a' miei piedi, e vi fecer piegare l'anima mia. Scavarono dinanzi a me una fossa, e in essa sono caduti.They prepared a snare for my feete: and bowed downe my soule. They digged a pit before my face: and they are falne into it.Laqueum paraverunt pedibus meis, / et incurvaverunt animam meam. / Foderunt ante faciem meam foveam, / et inciderunt in eam. 8My heart is ready, O God, my heart is ready: I will sing, and rehearse a psalm.Il mio cuore, o Dio, egli è preparato: egli è preparato il cuor mio: canterò, salmeggerò.My hart is readie ô God, my hart is readie: I wil sing, and say a Psalme.Paratum cor meum, Deus, paratum cor meum; / cantabo, et psalmum dicam. 9Arise, O my glory, arise psaltery and harp: I will arise early.Sorgi, o mia gloria, sorgi tu, salterio, e tu, celerà: io sorgerò coll'aurora.Arise my glorie, arise psalter and harpe: I wil arise early.Exsurge, gloria mea; / exsurge, psalterium et cithara: / exsurgam diluculo. 10I will give praise to thee, O Lord, among the people: I will sing a psalm to thee among the nations.A te darò laude, o Signore, tra i popoli, e inni a te canterò tralle genti:I wil confesse to thee among peoples ô Lord: and I wil say a Psalme to thee among the Gentiles.Confitebor tibi in populis, Domine, / et psalmum dicam tibi in gentibus: 11For thy mercy is magnified even to the heavens: and thy truth unto the clouds.Imperocché si è innalzata fino a' cieli la tua misericordia, e fino alle nubi la tua verità.Because thy mercie is magnified euen to the heauens, and thy truth euen to the cloudes.quoniam magnificata est usque ad cælos misericordia tua, / et usque ad nubes veritas tua. 12Be thou exalted, O God, above the heavens: and thy glory above all the earth.Innalza te stesso, o Dio, sopra de' cieli la tua gloria per tutta quanta la terra.Be axalted aboue the heauens ô God: and thy glorie vpon al the earth.Exaltare super cælos, Deus, / et super omnem terram gloria tua.
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Worthington
Destroy not. Suffer me not to be destroyed, (Challoner; Menochius) or I will not allow my men to destroy an implacable foe, (Haydock) as they entreat me to do. This conduct is worthy of eternal memory. (Worthington)
Calmet
The words may also be an admonition to the reader, not to alter this piece, Apocalypse 22:18. (Calmet)
Al tashcheth, (or thosséth.; Haydock) is supposed to be an instrument, or a favourite song, such as that of Moses, (Deuteronomy 9:26.) which begins thus. But the point is uncertain. The same words occur, Psalm lviii., lix., (Berthier) and lxxiv. They are put in the mouth of Christ suffering, by St. Hilary, etc.
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In thee. This obliges God to take pity, Psalm 46:11.
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Worthington
Sent his mercy, etc., (Calmet) above the power of man. (Worthington)
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Lions. Poetry gives life to all things. It represents mercy and truth as God's messengers; and Saul as a young lion. He might have entered the cave with his men, and destroyed David: but Providence caused him to enter alone, so that David had an opportunity to cut off the hem of his garment, and to shew his clemency.
Calmet
Sword. Thus were the Jews armed, to demand Christ's death. (Eusebius) (Calmet)
Worthington
The persecutors use artificial weapons, and excite one another to fury, 1 Kings 22:16. (Worthington)
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Haydock
Down. Hebrew, "my soul was bowed down," (Berthier) or "to bow down my soul." (St. Jerome) (Haydock)
Worthington
Saul strove many ways to destroy his rival, sending him to fight the Philistines, who, nevertheless, proved the ruin of Saul, 1 Kings 18:17., and 31:1. (Worthington)
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Calmet
My. This and the following verses, from the 107th psalm. (Calmet)
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St. Athanasius
Glory. Soul, tongue, or rather instruments of music, (Calmet) and spirit of prophecy. (St. Athanasius)
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Calmet
Nations. The psalms are now recited, (Worthington) in every language, and the wonders wrought by Christ are proclaimed. (Calmet)
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Haydock
Clouds. They are exceedingly great. (Haydock)
Haydock
Christ has mounted to the highest heavens, and his apostles have preached (Calmet) his saving truths, which, like clouds, render the earth fruitful in good works. (Haydock)
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Menochius
Earth. It is just thy mercy should be extolled. (Menochius; ver. 6.)
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Destroy not.... Suffer me not to be destroyed.
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The heroical facts of Dauid are for examples to al Christians.
Innocent Dauid hauing opportunitie to kil his vniust persecutor, obeyed the motion of God, suggesting vnto him, not to destroy his enimie; contrarie to the counsel of his freindes:
a thing most worthie to be recorded for perpetual memorie,
being in so great and vniust truble, as to lye in the caue of a mountaine, yet spared to kil, or hurt him, that driue him into such straictes See the historie 1. Reg. 24.
Concordance 1. •••. 22. 24.
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Extraordinarie diuine helpe, passing mans powre.
It fel reprochfully to Saul, that Dauid might haue slaine him if he would, yet did neither hurt him, nor insult vpon him, but meekely and piously admonished him of his error, and iniurious persecution.
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my life.
from most mightie and rauenous persecuters.
Though they haue not lions natural teeth, yet they exercise crueltie by artificial weapons,
and with their cruel tongues incite their folowers to the same furie. 1. Reg. 22. v. 16.
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Saul endeuored manie wayes to ouerthrow Dauid, amongst other meanes prouoked him to sette vpon the Philistims, thincking they should haue slaine him, 1. Reg. 18. v. 17. but the same Philistims ouerthrew Saul. 1 Reg. 31.
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Psalmes more in vse with Christian Gentils, then they were with the Iewes. See page, 12.
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Gods benefites bestowed vpon Dauid, and vpon faithful Christians prefigured by him, are for euer to be praised by al peoples and nations.
Psalmes more in vse with Christian Gentils, then they were with the Iewes. See page, 12.
Gods benefites bestowed vpon Dauid, and vpon faithful Christians prefigured by him, are for euer to be praised by al peoples and nations.
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
The wings of the Lord —Divine protection. In the Psalm: “In the shadow of Thy wings will I hope.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 48.2
… let us account him whose captives we once were to be the sworn enemy of all good men; let us never consider ourselves in possession of perfect peace until iniquity shall have ceased, and “judgment shall have returned unto righteousness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.5
5. “Have pity on me, O God, have pity on me, for in Thee hath trusted my Soul” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.4
… ” or as servants, that to their masters they should be subject, even Christians to Heathens, and the better should keep faith with the worse, for a time to serve, for everlasting to have dominion. For these things do happen until iniquity do pass away.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.6
… For what sort of men hath He willed His Son to die? For ungodly men. But ungodly men were not seeking God, and have been sought of God. For He is Most High in such sort, as that not far from Him is our misery and our groaning: because “near is the Lord to them that have bruised the heart.” “God that hath done good to me.”
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 20
… I will not be afraid what man can do unto me .’ And when he fled and escaped from the face of Saul ‘to the cave,’ he said, ‘He hath sent from heaven and hath saved me. He hath given them to reproach that would tread me under their feet. God hath sent His mercy and truth, and hath delivered my soul from the midst of lions
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.7
7. “He hath sent from heaven and hath saved me” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.8
… as is written, “Angels ministered unto Him,” not like men merciful to one indigent, but like subjects to One Omnipotent. What therefore “hath He sent from heaven, and hath saved me”? Now we hear in another verse what from heaven He hath sent. “He hath sent from heaven His mercy and His truth.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… For if the voice were ours which says, ‘This it My Son ,’ small were our complaint of them; but if it is the Father’s voice, and the disciples heard it, and the Son too says of Himself, ‘Before all the mountains He begat me ,’ are they not fighting against God, as the giants in story, having their tongue, as the Psalmist says, a sharp sword
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… Woe to them against whom these are brought; for ‘it is sharper than a two-edged sword ,’ slaying beforehand and very swiftly those who will lay hold of it. For their tongue, according to the testimony of the Psalmist, is a ‘sharp sword, and their teeth spears and arrows
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Let us be enlightened in our ears; let us be enlightened in our tongue, that we may hearken what the Lord God will speak, and that He may cause us to hear His lovingkindness in the morning, and that we may be made to hear of joy and gladness, spoken into godly ears, that we may not be a sharp sword, nor a whetted razor,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.11
… For it is in our power to make each one of our members an instrument of wickedness, or of righteousness. Hear then how men make the tongue an instrument, some of sin, others of righteousness! “Their tongue is a sharp sword.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
“But those bite not with the teeth.” Would that it were with teeth, and not with the darts of covetousness fiercer than teeth. “For their teeth are weapons and darts.”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.1
I have read the document sent from the East by our friend and good brother to a distinguished member of the Senate, Pammachius, which you have copied and forwarded to me. It brought to my mind the words of the Prophet:
St Jerome † AD 420 The Letters of St. Jerome 125.19
19. Men such as these you must never look at or associate with. 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,”
St Jerome † AD 420 The Letters of St. Jerome 130.17
… Of such it is well said by the psalmist, “as for the children of men their teeth are spears and arrows and their tongue a sharp sword.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.43
… "All the ends of the earth shall remember and turn unto the Lord, and all kingdoms of the nations shall worship before Him." The words in the Gospel, "My soul is sorrowful, even unto death," "My soul is troubled," are a repetition of the words in the Psalm, "I slept in trouble."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.14
… Or if your conduct is not a persecution of the prophets, because your instrument is not the sword but the tongue, what was the reason of its being said under divine inspiration, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword"?
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.101
230. Augustin answered: You do the destruction which you speak of, not with a visible sword, but with that of which it is said, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 42.11
… He came to man, sowed his evil suggestions, and slew him. Think not, then, that thou art not a murderer when thou persuadest thy brother to evil. If thou persuadest thy brother to evil, thou slayest him. And to let thee know that thou slayest him, listen to the psalm: “The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 114.4
… But if in addition to all these former deeds of yours, you also cried out, “Crucify, crucify [him];” then hear what it is against you that the prophet proclaims: “The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.8
… What therefore “hath He sent from heaven, and hath saved me”? Now we hear in another verse what from heaven He hath sent. “He hath sent from heaven His mercy and His truth.” For what purpose? “And hath drawn out my soul from the midst of the lions’ whelps.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.9
9. “And hath drawn out,” he saith, “my soul from the midst of the lions’ whelps” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.4
4. “For they have whet like a sword their tongues” ( ver. 3 ). Which saith another Psalm also, “Sons of men; their teeth are arms and arrows, and their tongue is a sharp sword.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.18
… The synagogue of the powerful rose up against the Head, that is, our Lord Jesus Christ, crying and saying with one mouth, Crucify Him, crucify Him: of whom it is said, “The sons of men, their teeth are spears and arrows, and their tongue a sharp sword.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 144.8
… That then is the sword of good intent: but the other is of ill intent, wherewith they talk vanity, for that is of good intent, wherewith God speaketh verity. For truly “the sons of men have teeth which are spears and arrows, and their tongue is a sharp sword.”
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St Augustine of Hippo † AD 430 City of God 18.32
… and Christ comes thence when he who has understanding finds Him there. “His power covereth up the heavens, and the earth is full of His praise.” What is this but what is also said in the psalm, “Be Thou exalted, O God, above the heavens; and Thy glory above all the earth?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.10
… who have slain Thee? was it perchance Pilate, who to soldiers gave Thee, on the Tree to be hanged, with nails to be pierced? Hear who they were, “Sons of men” (
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St Jerome † AD 420 The Dialogue Against the Luciferians 1
O. Lo! what the prophet said is fulfilled:
St Augustine of Hippo † AD 430 On the Holy Trinity 4.4
… And thence that woman is understood to be a type of the church, who was made whole and upright by the Lord, after she had been bowed by infirmity through the binding of Satan. For those words of the Psalm lament such hidden enemies: “They bowed down my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.15
… “And a right spirit renew in my inner parts.” By my doing, he saith, the uprightness of my spirit hath been made old and bowed. For he saith in another Psalm, “They have bowed my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.11
… for nothing they were able to do to Christ when for the time crucified, and afterwards when He was rising again, and in Heaven was sitting. How do infants make to themselves arrows? Of reeds? But what arrows? or what powers? or what bows? or what wound? “Be Thou exalted above the Heavens, O God, and above all the earth Thy glory” (
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St Jerome † AD 420 The Letters of St. Jerome 130.9
… Thus alone will the destroyer of Egypt find no place to attack you; thus alone will the first-born of your soul escape the fate of the first-born of the Egyptians; thus alone will you be able with the prophet to say: “my heart is fixed, O God, my heart is fixed; I will sing and give praise. Awake up, my glory; awake, psaltery and harp.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.2
… the same also in which shines the glory that makes the saints rejoice in the Lord, saying, “The light of Thy countenance is sealed upon us, O Lord.” Let us therefore also say, “My heart is fixed, O God, my heart is fixed: I will sing and give praise: awake up, my glory; awake, psaltery and harp; I myself will awake early;”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.19
… Thus, therefore, it is necessary for one not to boast of such things in a hypocritical way, but to be prepared in the heart itself for all things, so that he can sing that prophetic word, “My heart is prepared,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 113.4
… Happy is he who, in all that he suffers unjustly for righteousness’ sake, can say with truth, “My heart is ready, O God, my heart is ready;” for this it is that gives cause for that which follows: “I will sing and I give praise;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.13
… 17 ): that longing wherewith they were burning, when in the straits and tribulations of this world they desired the day of the Lord. “Thine ear hath heard the preparation of their heart.” This is the preparation of the heart, of which it is sung in another Psalm, “My heart is prepared, O God, my heart is prepared:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.12
12. …Let your Love see the Lord speaking to us, and exhorting us by His example: “A trap they have prepared for My feet, and have bowed down My Soul” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.4
… held by these men “like unto them that are wounded, and lie in the grave.” Yet those very men, who account thus of Me, are further said to be “cut away from Thy hand,” that is, when I was made so by them, “they were cut away from Thy hand;” they who believed Me destitute of help, are deprived of the help of Thy hand: for they, as he saith in another Psalm,
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St Basil the Great † AD 379 De Spiritu Sancto 24
… and “glory, honour and peace” are laid up by promise “to every man that worketh good.” There is moreover a special and peculiar glory for Israelites “to whom,” it is said “pertaineth the adoption and the glory…and the service,” and the Psalmist speaks of a certain glory of his own, “that my glory may sing praise to Thee ;” and again “Awake up my glory”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.13
13. But the patience of good men with preparation of heart accepteth the will of God: and glorieth in tribulations, saying that which followeth: “Prepared is my heart, O God, I will sing and play” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.95
… and my lips bound, to use the words of wisdom, by divine knowledge, and, as I would add, loosed in due season: before my tongue had been filled with exultation, and become an instrument of Divine melody, awaking with glory, awaking right early,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.14
… And these two kinds of things done have fulfilled the Gospel, and it is preached in the nations: for both the miracles and the sufferings of the Lord are preached.
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.6
… Why therefore should we take amiss that we are reviled by men who thus detract from the glory of Christ, whose party and schism find offense in what was foretold so long before of His ascent into the heavens, and of the pouring forth of His name, as of the savor of ointment: "Be Thou exalted, O God, above the heavens: let Thy glory be above all the earth"?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.5
… Hear another, short, and almost in one sentence including a testimony for the Head and for the Body. The Psalm was speaking of the Resurrection of Christ; “Be Thou exalted, O God, above the heavens.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 96
… if thou know not that of thee it is said, ‘Thy glory shall be above all earth;’
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v. 1 videtur arcte referri ad v. 5; et in hebr sela ponitur post v. T. Fihalis in Deum fiducia bene exhibetur eo quod David in umbra . alarum tuarum se refugium capere dicit; cf. 16,8; 35,8; 60,5; 90,4; ibi securus commorari vult, donec transeat pernicies; cf. Is. 26,20. In | hac itaque protectione alarum Domini
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v. 3 clamabo, clamo ad Deum, qui benefecit mihi, hebr «33 perficiens mihi, causam meam ad bonum exitum perducens, Hier ad Deum ultorem meum (553 ?). Iam qualem habeat spem salutis, declarat
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v. 4 misit, mittit sc. manum, opem suam, Hier mittet, cf. 17,18, de coelo; cf. 17,16 et salvat me; conculcantes me (cf. 55,1) dat in opprobrium, quam notionem syr, Hier quoque exprimunt; verbum הרף quidem notionis satis acerbae alias de Deo non dicitur; at cum irridere et simiha Deo attribuantur, non est cur haec lectio repudietur ratione ipsius verbi. In oppositione ad sortem inimicorum, psalmista suam conditionem totam constitui Dei benevolentia et fidelitate asserit ἢ misit, mittit Deus misericordiam suam et veritatem suam, gratiam et fidelitatem, fidem 1n. promissis implendis ; unde elucet illa promissa esse veritatem ; et qualem speret exhibitionem misericordiae, seu gratiae et fidelitatis, dicitur in LXX, vulg
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v. 5 et eripuit, eripit, animam meam de medio catulorum leonum, in quo-- rum medio habitat, dormivi, cubo conturbatus, quamvis strenue spem foveat, tamen 1n medio leonum cubans naturali quodam horrore et terrore perfunditur. Dein quinam sint leones 1sti, declaratur, filii hominum, leonum similes, me tamquam praedam quaerunt : dentes eorum arma et sagittae, vi bona mea rapere student; lingua eorum gladius acutus; calumniis et 010467118 et opprobriis me vulnerant. In hebr ὃ absolute initio. ponitur : anima mea, dein pergitur : in medio leonum cubo (Sym εὐθαρσῶν confidens ἐχοιμήθην), ו להטים 8 referunt ad vocem leonum: Aq ἐν μέσῳ λεχινῶν χοιμνηθήσομαι λάζρων, Sym μεταξὺ φλεγόντων; eodem molo Hier anima mea dormivit in medio leonum ferocientium ; Theod μετὰ ἀναλισχόντων, cum consumentibus, simili modo Duhm explicat : inter leones cubo avidos hominum. Simpliciorem textum praebet syr : et salvat animam meam de canibus ; cum dormiam conturbatus; hominum dentes lanceae et sagittae ete: Adversarli feroces leones vocari saepius solent; cf. 7,9; 16,10; 21,14.22; 34,17 ete. Et de talibus adversaris victoriam ope Del se reportare certo sperat; unde Deum appellat, ut vim ae maiestatem suam ostendat
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v. 6 exaltare super coelos Deus et in omnem terram gloria tua; nicies (cf. v. 2). Consuetae imagines laquei, foveae ad insidias οἵ persecutiones declarandas adhibentur :
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v. 7 laqueum, rete, paraverunt pedibus meis, gressibus meis, e£ incurvaverunt animam meam, 11810115 et infestationibus, dolore ac moestitia afficiebar; cf. v. 5 cubo conturbaeam, secundum normam retributionis aliter fieri nequit; cf. 7,16; 9,16 ; 34,7; Prov. 26,27. Uti in priore parte, affirmat psalmista firmam suam spem ac fiduciam
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v. 8 paratum cor meum, hebr firmum cor meum, Sym ἑδραία 4 χαρδία μου, Stabile est cor meum, > nam tuam providentiam manifestam videns, non amplius diversas inimicorum machinationes reformido, sed paratus et instructus sum ad tua mangloria mea, ersurge psalterium et cithara, nablium et cithara ; alacrem animum et ad Dei laudes promptum hisce indicat verbis; animam suam, quam gloriam suam vocat, 1.e. se ipsum excitat, et ipsa quoque sensu carentia instrumenta hortatur, quasi suae laetitiae sensum habeant, ut laetitia exsultent (Ag.). Anima saepius dicitur gloria mea, cf. 1,6; 16,9 hebr; 29,13; exsurgam diluculo, hebr excitabo auro- - ram ; iam ante auroram cantabo et cantu meo expergiscere faciam auro- "am; poetice dieitur; et alias quoque aurora in sacris litteris personae in modum exhibetur; ita Is. 14,12 lucifer filius aurorae (hebr), palpebrae aurorae (Iob 3,9 hebr 41,10) et simili molo poetice fingit Ovidius : non vigil ales ibi cristati cantibus oris evocat auroram (Metamorph. 11,597; Riehm). | Non solum laudes privatas offerre vult, etiam popuh erunt testes .v.
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licationem /alpa affert. laeob (Zeitschrift f. alttest, W. 18,292; ex tal-- mude, targum et syro; pro abortivo talpae talpam esse legendum. Demum in
56:10
10 confitebor tibi in populis, celebrato te inter populos; cf. 9,12; 415,11; 46,2; 48,2; Ez. 28,25; 31,28; et psalmum dicam tibi in gentibus; cf. 11,50 et argumentum huius cantici laudis erit v. 10 per modum proverbii dici videtur, conamina eorum ac consilia irrita fieri, antequam quidquam efficiant ; v. 10 Hier : antequam spinae vestrae crescant in | ramnum, quasi viventes, quasi in ira tempestas rapiet eas; item Sym πρὶν ἢ αὐξηθῶσιν αἱ ἄχανθαι ὑμῶν ὥστε γενέσθαι ῥάμινος, ἔτι ζῶντα ὡς δλόξηρον 002 ἄρει, adhuc viventem ut siccum turbo tollet. Eodem modo textum LXX et vulg esse capiendum Ag. censet : priusquam intelligerent spinae vestrae rhamnum, forte per quandam personificationem explica : antequam spinae + Syd fien rhamnum, i.e. priusquam pervenerint ad iustam magnitudinem, sicut viventes, media in vita florentes, sic in ira absorbet eos, LXX ὑμᾶς, ab imagine transitur ad. inimicos imagine significatos; ita in LXX et vulg. — Hebr vertitur : antequam ollae vestrae sentiant paliurum (rhamnum); i.e. antequam ollae sentiant, calefiant igne rhamni; alterum membrum indiget emendatione «22 pro 322 secundo loco quod legitur : inira tollet eum, scil unumquemque facinerosorum Deus quasi vehementi turbine abripiet, et quidem ἔτι ζῶντα, ut Sym bene vertit, scil. cum adhuc est in vitae vigore. Et effectus huius iusti iudicii est
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v. 11 magnitudo misericordiae et fidelitatis Dei ; 0. v. 4; quae magnitudo describitur usque ad coelos, usque ad nubes, ambitum terrae longissime excedit ; maior est, longe maior quam humana sagacitas attingere potest; nam « cuius misericordiae non est numerus et bonitatis infinitus est thesaurus » (oratio Ecclesiae). Goncluditur laus Domini sollemni acclamatione v. 11 laetabitur iustus, cum viderit vindictam, gaudebit ob Dei iudicium qui fidem in se sperantium non frustratur (.4g.), laetus de iusto Dei 1udicio, non de impiorum exitio gaudens (us.). Ettali iudicio in impios devoluto terra sanguine eorum oppleta consideratur (Ca/m.), unde incedens per terram gressus suos hebr, seu pedes lavabit in sanguine peccatoris, secundum Eus. reliqui lavabit, targum plantas suas. Et ex tali iudicio agnoscent homines :
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v. 12; cf. v. 6. — David bis refugium quaesivit et invenit in spelunca; in spelunca Odollam 1 Reg. 22,1 et in 10018 tutissimis et in spelunca Engaddi | Reg. 24,1. Utra regio intelligatur, ex psalmo nequit colligi. Quae habentur v. 8-12 fere eodem modo leguntur Ps. 107, 2-6. multo melius congruit comparationi; nam serpentes non tam ob furorem, sed ob venenum terrori sunt. Recte igitur Ag. Gen. veneni mentionem ingerunt ; cf. Deut. 32,24. Mens etindoles eorum veneno infecta est, veneno impietatis, odii, iniustitiae, quo veneno aliis mortem inferunt. Accedit quod plane duri sunt et contumaces ; sunt sicut aspis surda quae obturat aures suas; 51 serpens incantatoris carminibus non incantationes, aures obturare dicitur; opinionem ac si serpens pulvere aut eauda aures occluderet nolens obsequi incantationibus, merito ridet Ag. eamque sine auctore ab aliis afferri reprehendit. Ità sunt iudices iniqui, qui voces iuris, argumenta iustorum, obsecrationes pauperum audire detrectant. | In hos inclamatur ultio divina. Eorum iniustitia et saevities comparatur ferocitati et crudelitati leonum. Rogat psalmista, ut Deus 118 adiv. 7 hebr, Hier, targum : Deus, contere dentes eorum, molas leonum confringe, Domine ! ut Aq quoque ἐχρίζωσον, χύριε. Dentibus et molaribus excussis praedam non discerpere possunt, fame peribunt. Eorum interitus, qui ex norma retributionis evenire debet, v. 8.9 variis imaginibus declaratur; v. 8 ad nihilum devenient tamquam aqua decurrens, explica : quae tandem dilabitur, evanescit; hebr dissolvantur alia imagine : intendit arcum suum, donec infirmentur, Hier donec conterantur ; Deus vindictae suae sagittis eos conficiet ; cf. 7,14 ; 17,15; 31,3; 44,6; 76,18; 143,6; hebr intendit sagittas suas (qeri), syr iaciet sagittas suas, donec deficient; hebr est obscurum ; sed debet enuntiari, quid iactis sagittis efliciatur, targum : et erunt iaculis confecti. Mutatione textus aliqui efficiunt sententiam : sicut herba tenera quae collabitur (Duhm, Wellh.). | = Alia imagine utitur psalmista v. 9 sicut cera quae fluit auferentur ita LXX, vulg, syr; hebr 5353: explicatur ex targum limax, Hier vermes, Sym χόριον secundae partus; hebr verti potest : sicut limax. qui liquefactione abit; limax enim rependo multum pituitae relinquit, unde diffluere et quasi dissolvi videtur et in limum abire. Adiungitur hebr alia comparatio : abortus mulieris, Aq Sym ἔχτρωμα γυναικός, Hier quasi abortivum mulieris, quod non vidit solem, vel hebr non visum a sole. Hebr אשת 522: LXX, syr, vulg : super cecidit ignis, et non viderunt solem ; legerunt seu explicarunt אש ; sed quo sensu haec sententia capi potest ? non vident solem, potest referri ad iudices iniustos, non utentur pros- v. 12 vere fructus est iusto (Hier). 1.6. iustum esse revera 811096 utili- = tatem, et : utique est Deus iudicans (eos) in terra; in oppositione ad inustos iudices Deus estiustus iudex et suo tempore conatus 1110rum sua iuslitia destruet omnibusque ius dicet. Allusio fit ad v. 2 (utique secundum necessariam correctionem, quam iam Houbig. suggessit), quare hebr Elohim iudices 1n terra, Elohim cum plurali iungitur, quamvis lahve intelligatur, ut Duhn bene notat. Volunt aliqui (cf. Baethgen) psalmum dirigi contra magistratus extraneos, gentiles. At v. 4.5 describuntur deviantes, apostatae; immo rite sponsa recesserunt; vel si audacius tibi visum fuerit ita explicare, certe qui a primo ortu deviant, ii intelliguntur, qui a primo ortu rite instituti tamen deviant et apostatae fiunt ;in v. 5 גג describuntur, qui repetitis admonitionibus surdos se praebent, aures occludunt, voces doctorum 223 legis audire nolunt. Unde de iniustis principibus Iudaeis sermo est. Neque talia iis obiectari, mirabitur qui reprehensiones prophetarum in malos principes factas norit (v. g. Is. 1,23; 5,11.21; 56,11. Ier. 3,2.11 ete.). Num revera putas tempore regni David talem exstitisse corruplionem iudicum, qualis in psalmo describitur et regem cantico Sunt quidem qui psalmum referentes vel ad tempus Saul regis, vel ad tempus Absalomis singula bene explicari posse censeant; vel dices carmen in universum dirigi contra omnes iudices iniustos, contra quos David suam accusationem proferat? Si cui haec non sufficiant, poterit provocare ad Commissionem biblicam, qua 116081 ratione gravi titulum in dubium vocare.
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.