Voce mea. The faithful have recourse to God in trouble of mind, with confidence in his mercy and power.
Anie faithful deuout person meditating Gods benefites, 7. examineth his cōscience, that nothing be in his soule, that may offend God. Who is alwayes readie to forgeue: 11. and therfore he stil reneweth his purpose to serue God sincerly, 15. particularly remembring the deliuerie of Israel from Aegypt.
1Unto the end, for Idithun, a psalm of Asaph.Per Idithun. Salmo di Asaph.Vnto the end, for Idithun, a psalme to Asaph.In finem, pro Idithun. Psalmus Asaph. 2I cried to the Lord with my voice; to God with my voice, and he gave ear to me.Alzai la mia voce, e le mie grida al Signore: alzai la mia voce a Dio; ed egli mi ascoltò.VVith my voice I haue cried to our Lord: with my voice to God and he attended to me.Voce mea ad Dominum clamavi; / voce mea ad Deum, et intendit mihi. 3In the day of my trouble I sought God, with my hands lifted up to him in the night, and I was not deceived. My soul refused to be comforted:Nel giorno di mia tribolazione stesi la notte verso Dio le mie mani: e non sono stato deluso. Non volle consolazione l'anima mia:In the day of my tribulation I sought God, with my handes in the night before him: and I was not deceiued. My soule refused to be comforted,In die tribulationis meæ Deum exquisivi; / manibus meis nocte contra eum, et non sum deceptus. / Renuit consolari anima mea; 4I remembered God, and was delighted, and was exercised, and my spirit swooned away.mi ricordai di Dio, e n'ebbi conforto, e mi esercitai nella meditazione, e venne meno il mio spirito.I was mindeful of God, and was delighted, and was exercised: and my spirite fainted.memor fui Dei, et delectatus sum, / et exercitatus sum, et defecit spiritus meus. 5My eyes prevented the watches: I was troubled, and I spoke not.Gli occhi miei prevennero le vigilie: io era turbato, e non apersi la bocca.Myne eies preuented the watches: I was trubled, & spake not.Anticipaverunt vigilias oculi mei; / turbatus sum, et non sum locutus. 6I thought upon the days of old: and I had in my mind the eternal years.Ripensai ai giorni antichi: ed ebbi in mente gli anni eterni.I thought vpon old daies: and the eternal yeares I had in minde.Cogitavi dies antiquos, / et annos æternos in mente habui. 7And I meditated in the night with my own heart: and I was exercised and I swept my spirit.E meditava la notte in cuor mio, e ponderava, e ripurgava il mio spirito.And I meditated in the night with my hart, and I was exercised, and I swept my spirite.Et meditatus sum nocte cum corde meo, / et exercitabar, et scopebam spiritum meum. 8Will God then cast off for ever? or will he never be more favourable again?Ci rigetterà forse Dio in eterno, ovvero non vorrà più essere disposto a placarsi?Why, wil God reiect for euer: or wil he not adde to be better pleased as yet?Numquid in æternum projiciet Deus ? / aut non apponet ut complacitior sit adhuc ? 9Or will he cut off his mercy for ever, from generation to generation?Ovvero terrà egli per sempre la sua misericordia a tutte le generazioni, che seguiranno?Or wil he cutte of his mercie for euer, from generation vnto generation?aut in finem misericordiam suam abscindet, / a generatione in generationem ?
10Or will God forget to shew mercy? or will he in his anger shut up his mercies?Ovvero si dimenticherà Dio di usar pietà? o tratterrà nell'ira sua le sue misericordie?Or wil God forget to haue mercie? or wil he in his wrath keepe in his mercies?aut obliviscetur misereri Deus ? / aut continebit in ira sua misericordias suas ? 11And I said, Now have I begun: this is the change of the right hand of the most High.E io dissi: Adesso io incomincio: questo cangiamento (vien) dalla destra dell'Altissimo.And I sayde: Now haue I begune: this is the change of the right hand of the Highest.Et dixi: Nunc cœpi; / hæc mutatio dexteræ Excelsi. 12I remembered the works of the Lord: for I will be mindful of thy wonders from the beginning.Mi son ricordato delle opere del Signore: anzi mi ricorderò di tutte e meraviglie fatte da te fin da principio.I haue bene mindful of the workes of our Lord: because I wil be mindful, from the beginning of thy meruelous workes.Memor fui operum Domini, / quia memor ero ab initio mirabilium tuorum: 13And I will meditate on all thy works: and will be employed in thy inventions.E mediterò tutte quante le opere sue, e anderò investigando i tuoi consigli.And I wil meditate in al thy workes: and in thy inuentions I wil be exercised.et meditabor in omnibus operibus tuis, / et in adinventionibus tuis exercebor. 14Thy way, O God, is in the holy place: who is the great God like our God?Le tue vie, o Dio, sono sante: qual è il Dio, che grande sia, come il Dio nostro?O God in the holie is thy way: what God is great as our God?Deus, in sancto via tua: / quis deus magnus sicut Deus noster ? 15Thou art the God that dost wonders. Thou hast made thy power known among the nations:Tu se' il Dio, che operi meraviglie. Tu facesti manifesto a' popoli il tuo potere:thou art the God that doest meruelous thinges. Thou hast made thy powre knowne among peoples:Tu es Deus qui facis mirabilia: / notam fecisti in populis virtutem tuam. 16With thy arm thou hast redeemed thy people the children of Jacob and of Joseph.col tuo braccio tu riscattasti il tuo popolo, i figliuoli di Giacobbe, e di Giuseppe.thou hast with thine arme redemed thy people, the children of Iacob, and Ioseph.Redemisti in brachio tuo populum tuum, / filios Jacob et Joseph. 17The waters saw thee, O God, the waters saw thee: and they were afraid, and the depths were troubled.Te videro le acque, o Dio, le acque ti videro, e si impaurirono; e gli abissi furono sconvolti.The waters saw thee ô God, the waters saw thee: and they were afrayd, and the depthes were trubled.Viderunt te aquæ, Deus; / viderunt te aquæ, et timuerunt: / et turbatæ sunt abyssi.
18Great was the noise of the waters: the clouds sent out a sound. For thy arrows pass:Romor grande di pioggia: le nuvole hanno date fuori le loro voci. Le tue saette scoppiano:A multitude of the sounding of waters: the cloudes gaue a voice. For in deede arrowes doe passe:Multitudo sonitus aquarum; / vocem dederunt nubes. / Etenim sagittæ tuæ transeunt; 19The voice of thy thunder in a wheel. Thy lightnings enlightened the world: the earth shook and trembled.la voce del tuo tuono ruota per l'aria. I tuoi folgori illuminarono il giro della terra: la terra si scosse, e tremò.the voice of thy thunder in a wheele. Thy lightenings shined to the rounde world: the earth was moued and trubled.vox tonitrui tui in rota. / Illuxerunt coruscationes tuæ orbi terræ; / commota est, et contremuit terra. 20Thy way is in the sea, and thy paths in many waters: and thy footsteps shall not be known.Tu camminavi pel mare: tu ti facesti strada per mezzo alle acque, e non si vedranno le tue pedate.Thy way in the sea, and thy pathes in many waters: and thy steppes shal not be knowne.In mari via tua, et semitæ tuæ in aquis multis, / et vestigia tua non cognoscentur. 21Thou hast conducted thy people like sheep, by the hand of Moses and Aaron.Guidasti il tuo popolo, come tante pecorelle, col ministero di Mosè, e di Aronne.Thou hast conducted thy people as sheepe: in the hand of moyses and Aaron.Deduxisti sicut oves populum tuum, / in manu Moysi et Aaron.
76:1
Calmet
It may be the name of an instrument, (Bellarmine) or tune, (Muis) or this master of music and Asaph might sing alternately. There is nothing certain; (Menochius) though some would hence conclude, that Asaph was the author. The occasion of the psalm is also unknown, and may be applied to all the afflicted servants of God, (Berthier) or to the captives. (Calmet)
76:2
St. Augustine
To God. These repetitions denote fervour, (Calmet) and that God alone must be the object of our desire. (St. Augustine)
76:3
Worthington
Deceived, in my expectations, as I prayed with mind and body continually. (Worthington)
St. Jerome
Good works are a strong recommendation. "They cry, though we be silent." Many have recourse to the great for assistance, and few to God. Yet in isto invenio omnia. (St. Jerome)
Calmet
Hebrew is variously translated, and may have been altered. "My hand fell in the night, and ceased not." Symmachus and St. Jerome come near to the Vulgate. (Calmet)
Berthier
They have, "and does not cease," which would be the case, if the person were deceived or rejected. (Berthier)
Haydock
Protestants, "my sore ran," etc. (Haydock)
Calmet
But this seems rather violent. (Calmet)
Menochius
Comforted. By any worldly advantages. (Menochius)
Berthier
Joy can come from God alone. (Berthier)
76:4
Haydock
Delighted. Hebrew, "cried out," which many explain through sorrow. But the Septuagint seem rather to take it in a different sense, as well as the swooning, which might proceed from ecstatic joy (Berthier) at the thought of God. The alternate sorrows and joys of the just are well described. They are seldom allowed to continue long in the same state. Protestants, "I complained, and my spirit was overwhelmed. Selah." St. Jerome, "I spoke within myself," exercising myself in meditation. (Haydock)
Worthington
I was sometimes in such distress, that nothing seemed capable of giving me any comfort. But I relied on God, and was in an ecstacy. (Worthington)
76:5
Calmet
My eyes. Vatican Septuagint, Arabic, and St. Augustine read, "my enemies," but our Vulgate follows the edition of Aldus and Complutensian (Berthier) very frequently, which here agree better with the Hebrew, "I hindered my eyes from looking up;" (St. Jerome; Symmachus) or, "thou hast kept the watches of my eyes," (Aquila) hindering me from sleeping; (Haydock) so that I did not watch three hours only, like the sentinels, but all night. (Calmet)
Berthier
The sudden address to God seems incorrect. (Berthier)
Haydock
I rose before the usual time, yet did not utter my sentiments, (Worthington) being quite oppressed both with grief and joy. (Haydock)
Menochius
I durst not speak, as I was convinced that thy judgments were right. (Menochius)
76:6
Calmet
Of old. And the favours which had been heaped on the nation. (Calmet)
Berthier
Years. Both past and future times; (Haydock) yea, eternity itself, the great occupation of life. (St. Augustine) (Berthier)
76:7
Berthier
Heart. Septuagint have read differently from the present [Hebrew]. (Berthier)
Haydock
Hebrew, "I recollected my canticle in the night, and communed with my own heart, and my spirit sought to the bottom;" or, "I swept, (or directed, scopebam) my spirit," (St. Jerome) from all things unbecoming. Septuagint Eskallon. "I dug and harrowed" it by earnest meditation, to extract the weeds, and make it fit to receive the divine seed, (St. Jerome, here and ep. ad Sun.) and to bring forth fruit; (Haydock) or I swept to discover the precious jewel (Berthier) of salvation. (Haydock)
Calmet
Scopebam, is not deemed a good Latin word; but seems to be derived from skopeo, "I consider or direct my aim;" though some think it means rather," I swept," Isaias 14:23. Hugo reads scopabam. (Calmet)
Menochius
I diligently examined my conscience, (Worthington) and left nothing unturned, like the woman in the gospel who sought the groat. [Luke 15:8.] (Menochius)
Calmet
Hebrew yechapes, may also mean, "my spirit is set free," to say what might seem too bold, Will God, etc. (Calmet)
76:9
Haydock
Ever. Hebrew adds, "is his word ineffectual?" which the Vatican Septuagint neglects, (Berthier) though gamar omer be thus rendered in other editions. "Has he completely fulfilled his word," which may be the true sense, consumabitur verbum. (St. Jerome) (Haydock)
Calmet
"Will he execute this threat from generation?" etc. (Calmet)
Haydock
God will never abandon his Church, (Worthington) though he may chastise his people. (Haydock)
76:10
St. Jerome
Mercies? Turning the waters another way, (Muis; Calmet) or going against his natural inclination. Vincit illum misericordia sua. (St. Jerome)
76:11
Worthington
Begun. By God's grace, I now perceive that my thoughts were wrong. (Worthington)
Genebrard
I see that we are chastised on account of our sins; (Theodoret) but now I hope for better things. (Tirinus) (Genebrard)
Calmet
Hebrew may have this (Berthier) and many other meanings. (Calmet)
Calmet
Protestants, "I said this is my infirmity. But I will remember the years of right," etc. De Dieu, "To pray, this is mine; to change the right hand, is of the most High." (Calmet)
Berthier
All comfort and every good resolution must come from him. Challothi is derived from eel, by the Septuagint, and from chala, (Haydock) "he is sick," by others. Who will assert that the former are not the most ancient and learned interpreters? The sequel shews that the psalmist begins to entertain better hopes. (Berthier)
Tirinus
Now have I begun to follow wisdom, and to amend my life. St. Anthony advised all to make this resolution every morning. (Tirinus)
76:12
76:13
St. Augustine
Inventions. Protestants, "doings," (Haydock) or the secrets of Providence, (Calmet) and his "affections." (St. Augustine)
Haydock
The just find an interest in all his works, (Berthier) as they work together for their salvation, Romans 8:28. (Haydock)
76:14
St. Jerome
Holy "place," or person. (St. Jerome)
Genebrard
Thy ways are inscrutable, (Muis) but always holy. (Genebrard)
Menochius
Hebrew, "in sanctity." (Menochius)
76:16
Arm. Christ, (St. Jerome) or power, Deuteronomy 5:15.
76:17
Haydock
Afraid. St. Jerome, "in labour." (Haydock)
Troubled. The dry land appearing, to let the Israelites pass. (Berthier) (Psalm 113:3.)
76:18
Berthier
Waters. St. Jerome, "the clouds poured out waters," mayim, Septuagint may have read hamim, "sounds," and omit clouds, which come again in this verse. (Berthier)
76:19
Haydock
Wheel. (Protestants) (Haydock) Hebrew, "a whirlwind," (Calmet) or "wheel," (Pagnin) in the air. (Haydock)
Haydock
The noise of thunder is something similar to a wheel, rattling on the pavement. (Haydock)
Apoll. Bib. i
Salmoneus foolishly tried to imitate it with his chariot. (Apoll. Bib. i.)
Calmet
Trembled. The preaching of the apostles was attended with success. (Haydock) (Fathers) (Calmet)
Menochius
Earthquakes were felt, and men were under a general alarm. (Menochius)
76:20
Calmet
Known. The waters resumed their usual course, Hebrews 3:15. The wheels of the enemy might be discerned long after. (Calmet)
76:21
Haydock
Hand. By the ministry (Worthington) of those, who acted in God's place, in the desert. (Haydock)
76:1
For Idithun to sing, or to make tune for it.
For the faithful congregation to consider Gods benefites.
76:2
Hauing heretofore prayed,
Concordance Psal. 14•.
I haue obtayned.
76:3
Especially being in tribulation, and praying vvith hart and handes lifted vp, as vvel in the night as day:
I vvas not frustrate of my prayer.
I vvas sometimes in such anguish that nothing semed comfortable,
76:4
but I 〈…〉d vpon God so firmly,
that my spirite came into an ex•asie, o•••aunce.
76:5
I arose early before the ordinarie time of avvay king,
my hart being attentiue invvardly, I vttered nothing vvith my tongue
76:7
I diligently examined my conscience.
76:8
Assuredly God vvil not reiect for euer, but he vvil be pleased with his Church.
76:11
VVhiles I thus thought, I erred greatly, novv I see and confesse that God suffereth al calamities for the good of his seruantes:
and this I knevv not by my selfe, but by the inspiration of God, making this change in me by his gracious hand.
76:16
The progenie of Iacob, receiued and nourished in Aegypt for Iosephs sake, as his adopted children.
76:17
The read sea, and Iordan felt thy diuine powre, and obeyed thy wil.
76:18
Noise of vvaters meeting after the Israelites vvere passed, thunders and lightninges also hapened, to the terror of the persecutors, though not mentioned in Exodus.
76:20
Concordance Ex•. 14
76:21
By the ministerie of Moyses and Aaron.
76:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.2
2. “With my voice,” he saith, “to the Lord I have cried” (
76:2
Origen † AD 254 Origen Against Celsus 7.34
… When it is said that the word of the Lord was “in the hand” of Jeremiah or of some other prophet; or when the expression is used, “the law by the hand of Moses,” or, “I sought the Lord with my hands, and was not deceived,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
“Seek” (He says) “and ye shall find” ( Matt. vii. 7 ): but how can we find the Lord? Consider how gold is found; with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” (
St Jerome † AD 420 Against the Pelagians 2
lxxvii. 2 . My soul refused to be comforted.
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 43
… Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” We run, therefore, whenever we make advance; and our wholeness runs with us in our advance (just as a sore is said to run
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.3
3. “In the day of tribulation I have sought out God” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.5
5. …“My soul hath refused to be comforted” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.1
… Secondly, when about to narrate and mention all these things, which seem to need a hearer more than an expounder: “I will open,” he saith, “in parables my mouth, I will declare propositions from the beginning.”
76:3
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.5
… so as that his soul refused to be comforted. Weariness had well nigh swallowed him up, and sorrow had ingulfed him altogether beyond remedy, he refuseth to be comforted. What then re mained? In the first place, see whence he is comforted. Had he not waited for one who might condole with him? …“I have been mindful of God, and I have been delighted” (
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… Not God the Word, the impassible, the immortal, the incorporeal, whose memory is joy and release from tears, “For he has wiped away tears from off all faces,” and again the prophet says, “I remembered God and was glad,”
76:4
St Jerome † AD 420 The Letters of St. Jerome 79.9
To the same effect in different words the prophet says:—“I am so troubled that I cannot speak,”
St Jerome † AD 420 The Letters of St. Jerome 108.19
… And the world passeth away and the lust thereof.” I know that when word was sent to her of the serious illnesses of her children and particularly of Toxotius whom she dearly loved, she first by her self-control fulfilled the saying: “I was troubled and I did not speak,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.6
6. With weariness he had pined away; by calling to mind God, he had been delighted, again in babbling he had fainted: what followeth? “All mine enemies have anticipated watches” (
76:5
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.7
… These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and depart; years whereof in another place the Scripture saith to God, “But Thou art the Self-same, and Thy years shall not fail.” On these years this man that leapeth over, not in babbling without, but in silence hath thought.
John Cassian † AD 435 The Conferences of John Cassian 16.26
… “I was troubled and spake nothing;” and: “I said I will take heed to thy ways that I offend not with my tongue. I have set a guard to my mouth, when the sinner stood against me. I was dumb and was humbled, and kept silence from good things;”
76:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.8
8. “And I have meditated in the night with my heart” (
John Cassian † AD 435 The Conferences of John Cassian 1.19
… Of which the blessed David speaks: “I thought upon the ancient days, and had in mind the years from of old, and I meditated, by night I exercised myself with my heart, and searched out my spirit.”
76:7
Origen † AD 254 Origen's Commentary on the Gospel of John 6.10
… even should we not lift up any great cry or shout, God will yet hear us. He says to Moses, “Why criest thou unto Me?” when Moses had not cried audibly at all. It is not recorded in Exodus that he did so; but Moses had cried mightily to God in prayer with that voice which is heard by God alone. Hence David also says,
St Ambrose of Milan † AD 397 Concerning Repentance 1.4
20. Shall not He take account of their toil, Who will not cast off for ever even those whom He casts off? For David says: “God will not cast off for ever,”
Rufinus of Aquileia † AD 411 Preface to Origen's Homilies on Numbers 1
… I wish, however, to point out to you, my brother, that the object of this method of studying scripture is not to deal with each clause separately, as you find done in commentaries, but to open up a path for the understanding, so that the reader may not be made negligent, but as it is written
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.9
9. And thou hast found what? “God will not repel for everlasting” (
76:8
St Ambrose of Milan † AD 397 Concerning Repentance 1.4
… For David says: “God will not cast off for ever,” and in opposition to this shall we listen to heresy asserting, “He does cast off for ever”? David says: “God will not for ever cut off His mercy from generation to generation, nor will He forget to be merciful.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.9
… He must needs recall to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. “Or unto the end will He cut off mercy from generation to generation?” (
76:9
St Augustine of Hippo † AD 430 City of God 21.18
… And the passage of the psalm which is cited by those who admit that wicked men and infidels shall be punished for a long time, though in the end delivered from all sufferings, is claimed also by the persons we are now speaking of as making much more for them. The verse runs: “Shall God forget to be gracious? Shall He in anger shut up His tender mercies?”
St Augustine of Hippo † AD 430 City of God 21.24
Let no man then so understand the words of the Psalmist, “Shall God forget to be gracious? shall He shut up in His anger His tender mercies”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.12
… For when He abandoned the sin ner, the author of the sin immediately entered. Yet God did not certainly so abandon His own creature as not to show Himself to him as God creating and quickening, and among penal evils bestowing also many good things upon the evil. For He hath not in anger shut up His tender mercies.
St Augustine of Hippo † AD 430 The Enchiridion 112
… For “Hath God” they say, forgotten to be gracious? hath He in anger shut up His tender mercies?”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.23
… Of which one recalling his thought, as we read in the Psalms, says, “Shall God forget to be gracious? or will He restrain His mercies in His anger? And I said, Now have I begun; this change is of the right hand of the Most High.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.5
… For it comes from the righteous anger of God, whereof the Scriptures say, “Man, that is born of woman, is of few days and full of anger:” for the anger of God is not like that of man, the disturbance of an excited man, but the calm fixing of righteous punishment. In this anger of His, God restraineth not, as it is written, His tender mercies;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.10
10. “Or will God forget to be merciful?” (
76:10
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… for it is written, ‘Thy Hand made all these things,’ and ‘He led out His people with His Hand ;’ therefore through the Son. And if ‘this is the changing of the Right Hand of the Most Highest,’ and again, ‘Unto the end, concerning the things that shall be changed, a song for My Well-beloved
St Gregory of Nyssa † AD 395 Against Eunomius 6.3
… For if, as their doctrine asserts, He is created, and man is created also, the wonder of the doctrine disappears, and there is nothing marvellous in what is alleged, since the created nature comes to be in itself . But we who have learnt from prophecy of “the change of the right hand of the Most High
St Jerome † AD 420 Against the Pelagians 2
10 . This is the changing of the right hand of the Most High.
St Augustine of Hippo † AD 430 The Confessions 10.33
… Weep with me, and weep for me, you who so control your inward feelings as that good results ensue. As for you who do not thus act, these things concern you not. But Thou, O Lord my God, give ear, behold and see, and have mercy upon me, and heal me, —Thou, in whose sight I am become a puzzle to myself; and “this is my infirmity.”
St Augustine of Hippo † AD 430 City of God 21.24
… For the Psalmist’s words refer to the vessels of mercy and the children of the promise, of whom the prophet himself was one; for when he had said, “Shall God forget to be gracious? shall He shut up in His anger His tender mercies?” and then immediately subjoins, “And I said, Now I begin: this is the change wrought by the right hand of the Most High,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.11
11. “And I said.” Now leaping over himself he hath said what? “Now I have begun:” (
Pope St Leo I the Great † AD 461 Sermons 63
This change, dearly-beloved, is the handiwork of the Most High
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.122
… For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (
76:11
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.12
12. “I have been mindful of the works of the Lord” (
76:12
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.13
13. “And I will meditate on all Thy works, and on Thy affections I will babble” (
76:13
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 37
… And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, “Among the gods there is none like unto Thee, O Lord:” and again, “There is no god like our God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.8
8. “God hath spoken in His Holy One” ( ver. 6 ).…In what Holy One of His? “God was in Christ reconciling the world to Himself.” In that Holy One, of whom elsewhere ye have heard, “O God, in the Holy One is Thy way.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.14
14. “O God, Thy way is in the Holy One” (
76:14
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.15
15. “Thou art the God that doest wonderful things alone” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.17
… 16 ). What are the waters? The peoples. What are these waters hath been asked in the Apocalypse, the answer was, the peoples. There we find most clearly waters put by a figure for peoples. But above he had said, “Thou hast made known in the peoples Thy virtue.”
76:15
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.16
16. “Thou hast redeemed in Thine arm Thy people” (
76:16
St Hippolytus † AD 235 The Discourse on the Holy Theophany 2
… When you hear these things, beloved, take them not as if spoken literally, but accept them as presented in a figure. Whence also the Lord was not unnoticed by the watery element in what He did in secret, in the kindness of His condescension to man. “For the waters saw Him, and were afraid.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.17
17. And he continueth how? “The waters have seen Thee, O God, and they have feared and the abysses have been troubled” (
76:17
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.18
18. In praises of God, in confessions of sins, in hymns and in songs, in prayers, “There is a multitude of the sound of waters. The clouds have uttered a voice” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.18
… but yet the word of God is both an arrow because it doth smite; and rain because it doth water. Let no one therefore any longer wonder at the troubling of the abysses, when “Thine arrows have gone through.” What is, “have gone through”? They have not stopped in the ears, but they have pierced the heart. “The voice of Thy thunder is in the wheel” (
76:19
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The footsteps of the Lord —the signs of His secret operations. As in the Psalm: “And Thy footsteps shall not be known.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.9
… for we are met together, not now to make a speculative exposition of the Scriptures, but rather to be certified of the things which we already believe. Now thou hast received from me first the testimonies concerning the coming of Jesus; and concerning His walking on the sea, for it is written, Thy way is in the sea
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.19
… Behold now the mercy of Christ hath been so published to the Gentiles, that “Thy way is in the sea. Thy footsteps will not be known.” How so, by whom will they not be known, save by those who still say, Christ hath not yet come? Why do they say, Christ hath not yet come? Because they do not yet recognise Him walking on the sea.
76:20
St Basil the Great † AD 379 De Spiritu Sancto 19
… And Isaiah, “The Lord God and His Spirit hath sent me,” and “the Spirit came down from the Lord and guided them.” And pray do not again understand by this guidance some humble service, for the Word witnesses that it was the work of God;—“Thou leddest thy people,” it is said “like a flock,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.5
… since God said to Himself, I have surely seen the affliction of Israel; and they shall no longer be further vexed with clay and brick-making; and when He spake He visited, and in His visitation He saved, and led forth His people with a mighty hand and outstretched arm, by the hand of Moses and Aaron,
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… “Leading us to that which is expedient for us.” This the Father and the Son likewise do: for “He leadeth Joseph like a sheep ,” and, “led His people like sheep
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.20
20. “Thou hast led home Thy people like sheep in the hand of Moses and of Aaron” (
76:2
v. 2 vox mea ad Deum et clamo, vox mea ad Deum et LXX vulg quomodo intelligi debeat;
76:3
v. 3 in die tribulationis Dominum quaero, manus mea nocte extenta est nec fatigatur (hebr); nocte exquirerem. Psalten assidua sua oratione levamen non invenisse, 1056 enuntiat : renuit consolari anima mea, anima mea non vult consolationem admittere ; consolari accipe sensu passivo vel reflexivo ; in hac desolatione utique : memor sum Dei, recordari volo Dei (seipsum exhortatur hebr) et gemam ; ipsam recordationem Dei gemitu et suspirio excipit et comitatur. Hebr vertit Hier : recordans Dei conturbabar (similiter Sym, syr, targum). Solum LXX et vulg e/ delectatus sum « verbum hamah in laetam partem acceperunt » (Gen.) ; et revera de delectatione non esse sermonem, statim annuntiant sequentia : et exercitatus sum, hebr iterum forma cohortativa : meditari volo et languescit spiritus meus ; dum scil. mente volvit et recógitat tribulationes et eas expendit, animo cadit, tabescere sibi videtur. | Prae moerore somnum capere nequit.
76:5
v. 5 anticipaverunt vigilias oculi mei, « vigil, inquit, tota nocte permanebam, singulis vigilus me insomnem reperientibus » (paraphrasis anonymi), ÀÁq χατέσχες φυλαχὰς ὀφθαλμῶν μου, Theod ἐχράτησας ; tenuisti vigilias (palpebras) oculorum (Gen) et Ag. monet « quas vigilias LXX transtulerunt, significare pal- pebras Hebraei asserunt » ; meorum palpebras, non me sinis somnum capere (Gen.). Sed cur subito occurit allocutio ad Deum, quae neque antea nec postea habetur? Sym certe legit hic primam personam ἐχώλυον τὰς ἀναῤλέψεις τῶν ὀφθαλμῶν μου, quem sequitur, uti solet, Hier : prohibebam suspectum oculorum meorum ; coniicit Duhm ex Cant. 3,8 aliam punctationem : vigiliis alligati sunt oculi mei; turbatus sum, mente vehementer perculsus sum, stupeo et sum elinguis, mutus prae stupore. Et in hoc animi moerore v. Ὁ cogito dies antiquos et annos aeternos, ex longo tempore praeteritos in mente habeo, recordor; scil. opera Dei et beneficia olim populo praestita et meditor nocte cum corde meo et exercitor, scrutor de hae re e£ scopebam et scopo (σχοπέω), pervestigo spiritum meum, LXX ἔσχαλλον, sarriebam (ut Hier ad Sun. et Fret.), retractatum cogitationum suarum metaphorice a sarculo demonstravit. Ipso verborum cumulo exhibetur quanto studio et quam saepe conditionem tristem praesentem cum 2626110118 olim acceptis et gubernatione Dei pristina comparaverit. In
76:7
v. 7 textus mass. bis corrigatur oportet ex LXX; scribe (cum Duhm) הגיתי et fortasse (אחפש quamvis retineri possit : et diligenter inquirit spiritus meus. Et quisnam fructus exortus est ex illa comparatione et meditatione (v. 6.1)? 51 non dubitatio de Dei misericordia, saltem anxia quaestio
76:8
v. 8 numquid in aeternum proiiciet Deus, nos, populum suum ? et non repropitiabitur ultra (Hier)? an deinceps iam non favebit? legit Aug. tis exemplaribus legi complacatior. Anxia solheitudo repetitis quaestionibus exprimitur
76:9
v. 9 an deest in perpetuum misericordia eius, an desinit in perpetuum gratia eius ; an cessavit verbum eius (promissio eius) in generationem ct generationem (hebr) et
76:10
v. 10 an oblitus est Deus misereri ; an oblivioni dedit se esse misericordem ? aut occlusit in ira misericordias suas? num prae ira retinet et cohibet miserationes suas? Ex hac consideratione colligit porro
76:11
v. 11 e£ dixi: nunc coepi, ut sensus habeatur, supple : nunc coepi intelligere (ita תג paraphrasi an. Theod. Apolin. cf. Ag. Gen.) : haec mutatio dexterae excelsi, manifestum est hanc esse Dei manum ; huius mutationis auctor est Deus. Ceterum solum LXX praebent vov ἠρξάμην, hebr omnes alii explicant : dolor meus est hic, mutatio dexterae excelsi, vel mutatam esse dexteram excelsi ; olim dextera Dei fecit virtutem, brachio excelso et manu extenta magnalia fecit; nune haec dextera quiescit. Aq ἀρρωστία poo αὕτη, Sym τρῶσίς μου ἐστίν, Theod quinta ὠδῖνές εἰσιν, Hier imbecillitas mea est haec : commutatio dexterae excelsi; similiter syr, targum. Utique huius mutationis documenta nequeunt ignorari
76:12
v. 12 recordor opera Dei, nam recordar volo ab initio mirabilia tua ; 6 repetit
76:13
v. 13 meditari volo, recogitare in omnibus operibus tuis, et in adinventionibus tuis perpendendis me exercere. Quam contemplatio-
76:14
Deus in sancto via tua, sanctae sunt actiones et opera tua ; quis deus magnus sicut Deus noster ? nulli potest comparan ; idque probatur
76:15
v. 15 nam facit mirabilia, e£ nofam fecisti in populis virtutem tuam, in | potentia tua, in. brachio tuo redemisti populum ex Aegypto (Ex. 6,6 ; 15,14). Et commemorat magnalia illa
76:17
v. 17 viderunt te aquae, aquae maris potentiam Dei expertae sunt; fimuerunt trementes regressae sunt (Ex. 14,21);
76:18
v. 18 multitudo sonitus apguarum, LXX πλῆθος ἤχους ὑδάτων, est. appositio ad turbatae sunt abyssi, gurges abundans sonantium aquarum ; hebr vertit Hier : excusserunt aquas nubila, nubes ; vocem dederunt nubes, audiebantur in nubibus tonitrua ; e£ sagittae - tuae discurrebant (Hier), fulmina scil. ;
76:19
v. 19 voz tonitrui in rota ; id quod Hier explicat : quando tonitruat Deus, similem vocem facit rotae > (M. 26,1041) ; sed melius rem concipit Ag. depingi Deum curru insidentem tantoque impetu in Aegyptios invectum, ut de rotis divini cur- - rus ad terrendos Aegyptios quasi tonitrua ederentur (cf. Hab. 3,8); ceterum vide Ex. 14,19.20.27.28 ; 15,8.10 ; illuxerunt coruscationes tuae, fulgura illustrarunt orbem terrae ; monent aliqui de eventu Ios. 10,11 narrato. Deus per mare viam aperuit
76:20
v. 20 et in aquis multis semitas dedit populo (num etiam de aquis Iordanis?) ef vestigia tua non eognoscebantur ; ex improviso ades ad salvandum et ad perdendum - (Gen.). Ad
76:21
v. 21 vide Ex. 15,13. Num. 33,1. Is. 63,12-14. Mich. 6,4. Ps. 22,2; 11,52. gnatur finis, qui ex rebus gestis colligendus sit. (v. Ἔν: Οὐ per mare, columna nubis et ignis, aqua ex petra data (v. 9-16). Nihilominus peccarunt tentantes Deum, qui ostendens suam potentiam dedit illis manna et escas carnis et eorum intemperantiam punivit (v. 17-31). At peccare non desierunt ; calamitate afflicti clamabant ad Deum ore, corde aversi; at Deus misericordiam suam non abstulit (v. 32-39). Eorum contumacia elucet eo quoque, quod non recordati sunt potentiae Dei quam Deus iis ostendit in plagis Aegyptiis inflictis (v. 40-51); eiectis nationibus eos induxit in terram ; illi autem Deo relicto secuti sunt 10018 (v. 52-58); quare repulit Deus tabernaculum Silo et tradidit populum hostibus suis (v. 59-64). Nihilominus Deus opem tulit suo populo; hostes repulit, elegit sibi sanctuarium in Sion et David in regem (v. 65-72).
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Aaron (Heb. 'Ahărān, of uncertain etymology)
… blood, the invasion of frogs and of gnats (Ex. 7:10-8:19). An assiduous coadjutor of Moses, with him he received the orders of Yahweh (Ex. 9:8; 12:1, 28, 43, 50). The people associated them in trust as well as in murmurings and rebellions (Ex. 16:2). Ps. 76:21 regards them both as liberators of Israel.
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.