Exultate Deo. An invitation to a solemn praising of God.
Al men are inuited to celebrate festiual dayes, 6. which were instituted in memorie of benefites receiued. 9. the deuent shal be protected, and the negligent leift in distresse.
1Unto the end, for the winepresses, a psalm for Asaph himself.Salmo dello stesso Asaph.Vnto the end, for wine presses, a Psalme to Asaph him self.In finem, pro torcularibus. Psalmus ipsi Asaph. 2Rejoice to God our helper: sing aloud to the God of Jacob.Esultate lodando Dio aiuto nostro: alzate voci di giubilo al Dio di Giacobbe.REioice to God our helper: make Iubilation to the God of Iacob.Exsultate Deo adjutori nostro; / jubilate Deo Jacob. 3Take a psalm, and bring hither the timbrel: the pleasant psaltery with the harp.Intonate salmi, e sonate il timpano, il dolce salterò insieme colla cetra.Take ye Psalme, and giue timbrel: pleasant Psalter with the harpe.Sumite psalmum, et date tympanum; / psalterium jucundum cum cithara. 4Blow up the trumpet on the new moon, on the noted day of your solemnity.Date fiato alla buccina nel novilunio, nel giorno insigne di vostra solennità.Sound ye with trumpet in the new moone, in the notable day of your solemnitie.Buccinate in neomenia tuba, / in insigni die solemnitatis vestræ: 5For it is a commandment in Israel, and a judgment to the God of Jacob.Imperocché tal e il comando dato ad Israele, e il rito istituito dal Dio di Giacobbe.Because it is a precept in Israel, and iudgement to the God of Iacob.quia præceptum in Israël est, / et judicium Deo Jacob. 6He ordained it for a testimony in Joseph, when he came out of the land of Egypt: he heard a tongue which he knew not.Egli lo ha ordinato per memoria a Giuseppe quando usci dalla terra d'Egitto, quando udì una lingua, che a lui era ignota.He put it for a testimonie in Ioseph, when he came out of the Land of Aegypt: he heard a tongue which he knew not.Testimonium in Joseph posuit illud, / cum exiret de terra Ægypti; / linguam quam non noverat, audivit. 7He removed his back from the burdens: his hands had served in baskets.Sgravò (Dio) gli omeri di lui da' pesi: le mani di lui avean servito a portare i corbelli.He turned away his backe from burdens: his handes serued in baskettes.Divertit ab oneribus dorsum ejus; / manus ejus in cophino servierunt. 8Thou calledst upon me in affliction, and I delivered thee: I heard thee in the secret place of tempest: I proved thee at the waters of contradiction.Mi invocasti nella tribolazione, e io ti liberai: ti esaudii nella cupa tempesta: feci prova di te alle acque di contraddizione.In tribulation thou didest inuocate me, and I heard thee: I heard thee in the secret of the tempest: I proued thee at the water of contradiction.In tribulatione invocasti me, et liberavi te. / Exaudivi te in abscondito tempestatis; / probavi te apud aquam contradictionis.
9Hear, O my people, and I will testify to thee: O Israel, if thou wilt hearken to me,Ascolta, popol mio, ed io ti istruirò: se tu ascolterai me, o Israele,Heare ô my people: and I wil contest thee: Israel if thou wilt heare me.Audi, populus meus, et contestabor te. / Israël, si audieris me, 10there shall be no new god in thee: neither shalt thou adore a strange god.non sarà presso di te dio novello, né adorerai dio straniero.There shal be no new God in thee, neither shalt thou adore a strange God.non erit in te deus recens, / neque adorabis deum alienum. 11For I am the Lord thy God, who brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.Imperocché io sono il Signore Dio tuo, che ti trassi dalla terra d'Egitto: dilata la tua bocca, ed io adempirò i tuoi voti.For I am the Lord thy God, which brought thee out of the land of Aegypt: dilate thy mouth and I wil fil it.Ego enim sum Dominus Deus tuus, / qui eduxi te de terra Ægypti. / Dilata os tuum, et implebo illud. 12But my people heard not my voice: and Israel hearkened not to me.Ma il popol mio non ascoltò la mia voce, e Israele non mi credette.And my People heard not my voice: and Israel attended not to me.Et non audivit populus meus vocem meam, / et Israël non intendit mihi. 13So I let them go according to the desires of their heart: they shall walk in their own inventions.E io li lasciai andare secondo i desiderj del loro cuore: cammineranno secondo i vani loro consigli.And I let them alone, according to the desires of their hart, they shal goe in their owne inuentions.Et dimisi eos secundum desideria cordis eorum; / ibunt in adinventionibus suis. 14If my people had heard me: if Israel had walked in my ways:Se il popol mio mi avesse ascoltato, se nelle mie vie avesse camminato Israele,If my people had heard me: if Israel had walked in my wayes:Si populus meus audisset me, / Israël si in viis meis ambulasset, 15I should soon have humbled their enemies, and laid my hand on them that troubled them.Con facilità avrei forse umiliati i loro nemici; e sopra color, che gli affliggono avrei stesa la mia mano.I had for nothing, perhaps humbled their enimies: and had laide my hand vpon those that afflict them.pro nihilo forsitan inimicos eorum humiliassem, / et super tribulantes eos misissem manum meam. 16The enemies of the Lord have lied to him: and their time shall be for ever.I nemici del Signore a lui mancaron di fede, ma verrà il loro tempo, che sarà eterno.The enimies of our Lord haue lied to him: and their time shal be for euer.Inimici Domini mentiti sunt ei, / et erit tempus eorum in sæcula.
17And he fed them with the fat of wheat, and filled them with honey out of the rock.Ed ei gli ha nudriti di ottimo frumento: e gli ha saziati del miele, che usciva dal masso.And / he fedde them of the fatte of corne: and out of the rocke, with honie he filled them.Et cibavit eos ex adipe frumenti, / et de petra melle saturavit eos.
80:1
For the wine-presses, etc., torcularibus. It either signifies a musical instrument, or that this psalm was to be sung at the feast of the tabernacles after the gathering in of the vintage, (Calmet) or on the feast of trumpets, on the 1st of Tisri, Leviticus 23:24. (Eusebius) (Pin.) (Calmet) See Psalm viii.
St. Augustine
From the grape some good wine is extracted, and the rest is thrown away: so in this psalm we find the just rejoice, while the wicked complain, during the persecutions of the Church. (St. Augustine)
Haydock
Some Latin copies add, "on the 5th day of the week;" and Genebrard supposes that these additions are owing to the Jewish traditions, (Calmet) as they might sing this psalm on Thursday. (Haydock)
Calmet
We need not attempt to ascribe this piece to any particular time, though some have thought that it regards the captives, the translation of the ark, or the vocation of the Gentiles, etc. (Calmet)
Berthier
It is very beautiful. (Berthier)
80:4
New moon of Tisri, Leviticus 23:24.
Calmet
Noted. Hebrew, "in the obscure, in the day of our solemnity." (Calmet)
Calmet
Protestants, "in the time appointed, on our solemn feast-day." Cose may denote "obscure or appointed;" (St. Jerome) "in the middle of the month;" (Haydock) which alludes to the feast of tabernacles, when the Jews dwelt under the shade of tents, made of branches. This was esteemed "the most holy and greatest" of their festivals. (Josephus, [Antiquities?] 8:2.) (Numbers 29:12., and Proverbs 7:20.) (Calmet)
Berthier
It may also be explained of the new moon of Tisri, (Menochius) when the people were admonished of the beginning of the civil year, or of the three great festivals to be then celebrated, perhaps (Haydock) in memory of the world's creation, at that season. (Berthier)
Haydock
How carefully ought we not, therefore, to celebrate the Christian holidays, which are instituted to excite our gratitude for greater benefits! (Haydock)
Worthington
The days of the new moons (Numbers 28:11.) were consecrated, to acknowledge God's constant providence; and that of Tisri in particular, (Numbers 29:1.) to thank him for the preservation of Isaac, Genesis 22:18. (Worthington)
Berthier
But the Lord's day reminds us not only of the world's creation, but also of its redemption, etc., Romans 4:25. (Berthier)
80:5
Calmet
Jacob. It is a duty which we owe to God, in obedience to his command. Hebrew may be, (Haydock) "a decree for the princes (gods) of Jacob." (Calmet)
Protestants, "a law of," etc.
80:6
Worthington
Joseph. Who represents all the family of Israel, as he took care of it. (Calmet) (Psalm 79:2.) (Worthington)
Haydock
Not. The Israelites heard the voice of God at Sinai, (St. Jerome, etc.; Calmet) and for the last time, where forced to hear the insults of the Egyptians at their heels; (Haydock) whose language was barbarous to them, (Psalm 113:1.; Menochius) and not well understood by all, as they had very little society together. Joseph spoke to his brethren by an interpreter. (Haydock)
Vatable
Some explain this of Joseph himself, when he first came into Egypt, (Chaldean. Bossuet) or of the Israelites, at their arrival there. (Vatable)
Calmet
But this agrees not with the Vulgate or Hebrew, (Haydock) the latter of which is very confused and incorrect, though it be adopted (Calmet) by St. Jerome: "I heard a tongue which I knew not, I withdrew," etc., (Haydock) or, making a small alteration, "God hast established this festival in Joseph, when He appeared in the land of Egypt to rescue his people: then said the Lord, I made him hear a language which he knew not, that I was the protector of my people, I will remove," etc. (Calmet)
Berthier
The authors of the Pin. disc. take this liberty, which would make the sense pretty clear. But the Hebrew means, "I heard," etc. Some not being able to understand this, have substituted, "He heard," with the German version. (Berthier)
Calmet
The ancient Greek interpreters seem to have read the same, as no variation is noticed. (Calmet)
Haydock
If, however, we must explain the Hebrew of St. Jerome, we must suppose that, "I knew not, means I condemned, as it often does; and God certainly reprobated the harsh language of the Egyptian task-masters, and came to deliver his people from oppression, Exodus 2:25., and 3:8., and 5:14. (Haydock)
80:7
Montanus
Baskets. Hebrew, "brazen." (Montanus)
"His hands shall pass from the pots." (Protestants)
Haydock
Dud, means also, "basket." (Haydock)
Worthington
The Hebrews were thus forced to carry mortar, (Menochius) straw, etc. (Worthington)
80:8
In the secret place of tempest. Hebrew, of thunder. When thou soughtest to hide thyself from the tempest: or, when I came down to Mount Sinai, hidden from the eyes in a storm of thunder; (Challoner; Exodus 19:16.) or when I afflicted Egypt, (Exodus 9:23.) and Pharao's army, Psalm 76:19.
Calmet
Contradiction, at Mara, or rather at Cades, where Moses betrayed some distrust, Exodus 24:25., and Numbers 20:12. (Calmet)
Worthington
After so many benefits, they still contradicted God, and would not serve him. (Worthington)
80:9
Calmet
Testify. Instruct, or call heaven to witness our covenant. (Calmet)
Worthington
Man has free will, and may choose whether he will obey or not. (Worthington)
80:10
Haydock
New God. Who must of course be false. (Haydock)
Calmet
Hebrew, "strange," Exodus 20:2., and Jeremias 23:23. (Calmet)
Haydock
An express law on this head was a great benefit, (Worthington) as most people had gone astray. (Haydock)
80:11
Worthington
Fill it. I will grant all thy just requests, if thou be faithful. (Eusebius) (Calmet) (Worthington)
80:13
Menochius
Inventions. Ancient psalters read, "wills." This is the greatest (Calmet) of God's judgments, Romans 1:24. (Menochius)
St. Jerome
He sometimes permits a person to go on, that he may be disgusted with sin. Ut saturati vitiis vel sic agant poenitentiam. (St. Jerome)
Berthier
We ought all to dread this root of bitterness, (Hebrews 12:15.) which may cause us to resist God's grace, and to be abandoned by him, as the Israelites seemed to be, before their ruin came on. (Berthier)
80:15
Berthier
Soon. Forsitan, "perhaps," (Haydock) does not here imply a doubt, (Menochius) but rather the ease and liberty (Worthington) with which God could have rescued his people (Hebrew) "in a moment." (Calmet) (Berthier)
80:16
Bossuet
Enemies. The faithless Israelites, (Calmet) or infidel nations. (Bossuet, etc.)
Challoner
Ever. Impenitent sinners shall suffer for ever. (Challoner)
Menochius
The Jews will scarcely be converted at last. (Menochius)
Haydock
For a long time God bore with their infidelities, and heaped favours upon them. (Haydock)
80:17
And. Or "though." This increases their ingratitude.
Berthier
Filled. Hebrew, "I will fill thee;" which reading few admit. St. Jerome agrees with us. (Berthier)
Haydock
Protestants, (16) "the haters of the Lord should have submitted (marginal note, lied) to him; but their time should have endured for ever. (17) He should have fed them, (v rather signifies "him;" Haydock) also with the finest of wheat, and with honey out of the rock, should I have satisfied thee." This sudden change seems rather abrupt, though God may have spoken either in the first or third person, from ver. 6. (Haydock)
Menochius
Rock. He fed them in the desert with manna, and the water seemed most delicious, as they were thirsty; unless he speaks of real honey. (Menochius)
Calmet
The promised land was very fruitful; but all this prefigured the favours which God bestows upon his servants, in the blessed Eucharist, 1 Corinthians 10:4. (Calmet)
St. Augustine
How many, like Judas, partake of them, and prove faithless! (St. Augustine)
80:1
For the winepresses, etc.... Torcularibus. It either signifies a musical instrument, or that this psalm was to be sung at the feast of the tabernacles after the gathering in of the vintage.
80:8
In the secret place of tempest.... Heb., Of thunder. When thou soughtest to hide thyself from the tempest: or, when I came down to mount Sina, hidden from thy eyes in a storm of thunder.
80:16
Their time shall be forever.... Impenitent sinners shall suffer for ever.
80:1
This Psalme perteyneth not only to the old testament, but also to the new,
Gods seruants oppressed with tribulations,
to be songue by Asaph a chief master of musike.
80:3
Make readie al these musical instruments.
80:4
In the Calendes, or first day of euerie moneth, in remembrance of Gods prouidence, and perpetual gouernment of al creatures:
The feast of Neomenia.
and most especial solemnitie in the first day of the seuenth moneth, in memorie of Isaac conserued from death, in whom God promised Abraham, to multiplie his seede, and to blesle al nations. Gen. 17 v. 21. c 21. v 12. c 22. v. 18.
Feast of trumpetes.
80:6
The people of Israel signified by Ioseph, as. Psal. 79. v. 2.
80:7
In memorie of this benefite Pasch was instituted.
God deliuered the same people from their vntolerable bondage of carying burdens in baskettes, from geathering straw, making brickes, and other seruitude. Exo 1. v. 14 c. 5. v. 7.
80:8
The admonition of God to the people:
yet after so great benefites thou didst murmure, and contradict me. Exo. 17. Num. 20.
80:9
Seriously admonish thee.
Man by free wil may choose whether he wil obey or no.
80:10
The feast of Pentecost in memorie of the lawe.
This was an other great benefite, to geue an expresse law, for their instruction.
80:11
Obseruing my commandments, aske what thou wilt, and I wil geue it thee.
80:13
Concordance Pom. 1.
Concordance •. 24.
80:15
Very easely.
of my freewil and liberalitie, without necessitie or obligation.
80:16
The wicked that promise to serue God, and do it not shal be in eternal torments:
80:17
In the meane time God bestowed these benefites vpon them, for the iusts sake.
80:1
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.17
… and ye fools, be at some time wise;” there, the reward is full wisdom and perfect knowledge. “For we see now through a glass in an enigma,” says the apostle, “but then face to face: now I know in part; but then I shall know even as also I am known.” Here, the precept is, “Exult unto the Lord, our helper,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.3
3. Behold yourselves, O Asaph, congregation of the Lord. “Exult ye unto God our helper” (
80:2
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.4
4. “Take the Psalm and give the tabret” (
80:3
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… as the holy Psalmist commanded, saying, ‘Blow with the trumpet in the new moon, on the [solemn] day of your feast
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… but obeying the voice of truth, we together with you cry aloud in the day of the feast. For the God of all hath commanded, saying, ‘Speak , and the children of Israel shall keep the Passover.’ And the Spirit exhorts in the Psalm; ‘Blow the trumpet in the new moons , in the solemn day of your feast.’ And the prophet cries; ‘Keep thy feasts, O Judah
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.105
… “Behold a door opened in heaven, and the first voice which I heard, as of a trumpet speaking with me and saying, Come up hither, and I will show thee the things which must come to pass.” We read also: “Blow up the trumpet at the beginning of the month [the new moon]”;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.6
… For the beginning of the month, is the new moon: the new moon, is the new life. What is the new moon? “If any, then, is in Christ, he is a new creature.” What is, “sound the trumpet in the beginning of the month of the trumpet”? With all confidence preach ye the new life, fear not the noise of the old life.
80:4
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.7
7. “Because it is a commandment for Israel, and a judgment for the God of Jacob” (
80:5
Origen † AD 254 Origen Against Celsus 3.7
… And truly, if we look a little deeper into things, we may say regarding the exodus from Egypt, that it is a miracle if a whole nation at once adopted the language called Hebrew, as if it had been a gift from heaven, when one of their own prophets said, “As they went forth from Egypt, they heard a language which they did not understand.”
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And there is a passage in the Prophet which confirms this. For he says, “when he came out of the land of Egypt he heard a strange language
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 40
How then saith Moses, “The Lord spake, and Moses answered”? ( Ex. xix. 19 ); and David, “He had heard a tongue which he knew not” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.8
8. “A testimony in Joseph He made that” (
80:6
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.14
… Isaac, because he believed, was loved. Jacob, because of his faith, was preserved. Joseph, because of his faith, was tried in the waters of contention, and was delivered from his trial, and his Lord established a witness in him, as David said:— Witness hath he established in Joseph .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.6
… though a miserable man, thou receivest one of God’s titles. Hear St. Paul saying, God is faithful . Hear another Scripture saying, God is faithful and just . Foreseeing this, the Psalmist, because men are to receive a title of God, spoke thus in the person of God: I said, Ye are Gods, and are all sons of the Most High
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.9
9. “He turned away from burdens his back” (
80:7
Origen † AD 254 Origen's Commentary on Matthew 11.2
… Concerning Joseph, then, it is written in the Psalms, “His hands served in the basket,”
St John Chrysostom † AD 407 Homilies on Colossians 6
… as Esaias saith, “I have begotten children, and exalted them, but they have rejected me” ( Isa. i. 2 , Sept.); and again, “O my people, what have I done unto thee, or wherein have I grieved thee, or wherein have I wearied thee”? ( Mic. vi. 3 .) and David; as when he says, “I heard thee in the secret place of the tempest” (
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “And thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were in thy heart might be made known, whether thou wouldst keep His Commandments or no:” and this which we find in the Psalms: “I proved thee at the waters of strife.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.30
… so fire is kept down by a blast, that it may grow greater. I know indeed that from the perverse speeches of so many evil tongues thou endurest a violent storm, and bearest in thy soul billows of contradictions. But remember what the Lord says by the Psalmist, I heard thee in the secret place of storm; I proved thee at the waters of contradiction (
80:8
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… An angel speaks in the person of God to man, saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob;” the Scripture having said just before, “The angel of the Lord appeared to him.” And a man also speaks in the person of God, saying, “Hear, O my people, and I will testify unto thee, O Israel: I am the Lord thy God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.10
10. “In tribulation thou didst call on Me, and I delivered thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.12
“Hear, O My people, and I will speak, and will bear witness unto thee”(
80:9
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.3
3. When, however, the Scripture terms them [gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all. As with David: “The gods of the heathen are idols of demons;” and, “Ye shall not follow other gods.”
St Gregory of Nyssa † AD 395 On the Faith 1
God commands us by His prophet not to esteem any new God to be God, and not to worship any strange God
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.11
… prove this, gather it from argument or evidence of Scripture. If you lean upon arguments, you have doubtless been taught that God’s power is eternal. Again, you have read the Scripture that saith: “O Israel, if thou wilt hearken unto Me, there shall be no new God in thee, neither shalt thou worship a strange God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.13
13. “Israel, if thou shalt have heard Me, there shall not be in thee any new god” (
80:10
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 10
In Thee will I begin to speak, Thou Head that didst begin all created things. I, even I will open my mouth, but it is Thou that fillest my mouth.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.95
… before my ear had been sufficiently opened to the instruction of the Lord, and He had opened mine ear to hear without heaviness, and had set a golden earring with precious sardius, that is, a wise man’s word in an obedient ear; before my mouth had been opened to draw in the Spirit, and opened wide to be filled
St Gregory of Nyssa † AD 395 Against Eunomius 2.7
… For we have learnt from the mighty utterance of Paul that it is the distinguishing feature of idolatry to worship and serve the creature more than the Creator , as well as from David, when He says “There shall no new God be in thee: neither shalt thou worship any alien God
St Gregory of Nyssa † AD 395 Against Eunomius 8.1
… places no limit to His eternity in either direction, so that neither, if we look to the beginning, do we find any point marked since which He is, and beyond which He was not, nor, if we turn our thought to the future, can we cut short by any boundary the eternal progress of Him Who is),—and if the prophet David forbids us to worship any new and strange God
St Ambrose of Milan † AD 397 On the Holy Spirit 3.17
… “Let thy waters flow abroad in thy courts.” Open, then, this porch of thy heart to the Word of God, Who says to thee: “Open thy mouth wide and I will fill it.”
St John Chrysostom † AD 407 Homilies on Colossians 6
… i. 2 , Sept.); and again, “O my people, what have I done unto thee, or wherein have I grieved thee, or wherein have I wearied thee”? ( Mic. vi. 3 .) and David; as when he says, “I heard thee in the secret place of the tempest” ( Ps. lxxxi. 7 , Sept.); and again, “Open thy mouth, and I will fill it.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.2
… I will sing and give praise: awake up, my glory; awake, psaltery and harp; I myself will awake early;” that in us may be fulfilled that word, “Open thy mouth wide, and I will fill it;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.20
For as it is said, “It is man’s part to prepare his heart, and the answer of the tongue is from the Lord;” so also is it said, “Open thy mouth, and I will fill it.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.14
14. For if there be error in thee, Thou wilt not worship a strange god. If thou think not of a false god, thou wilt not worship a manufactured god: for “there will not” be in thee any strange god. “For I am.” Why wouldest thou adore what is not? “For I am the Lord thy God” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.9
… for through the oneness of the mystery (of the Incarnation) the terms God and Christ so pass into each other, that whatever God did, that we may say that Christ did; and whatever afterwards Christ bore, we may say that God bore. And so when the prophet said, “There shall no new God be in thee, neither shalt thou worship any other God,”
Pope St Leo I the Great † AD 461 Sermons 58
… But, your prayers aiding us, we believe God’s Grace will be granted, to sprinkle the barrenness of our heart with the dew of His inspiration: that by the pastor’s mouth things may be proclaimed which are useful to the ears of his holy flock. For when the Lord , the Giver of all good things, says: “open thy mouth, and I will fill it
80:11
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.1
… So the fluent speech is not more profitable than the wise. For the one, though it perhaps gave a slight pleasure, passes away, and is dispersed as soon, and with as little effect, as the air on which it struck, though it charms with its eloquence the greedy ear. But the other sinks into the mind, and opening wide its mouth, fills it
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.15
15. “And My people obeyed not My voice” (
80:12
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.16
16. “And I let them go according to the affections of their heart” (
John Cassian † AD 435 The Conferences of John Cassian 3.20
… “Because they did not like to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.” And the Lord Himself says by the prophet: “But My people did not hear My voice and Israel did not obey me: Wherefore I gave them up unto their own hearts’ lusts. They shall walk after their own inventions.”
John Cassian † AD 435 The Conferences of John Cassian 3.21
Germanus : This passage very clearly shows the freedom of the will, where it is said “If My people would have hearkened unto Me,” and elsewhere “But My people would not hear My voice.”
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Origen † AD 254 Origen De Principiis 3.1.6
… “If you are willing, and hear me, ye shall eat the good of the land. But if you be unwilling, and will not hear me, the sword shall consume you; for the mouth of the Lord has spoken this.” In the Psalm, too, it is written: “If My people had heard Me, if Israel had walked in My ways, I would have humbled her enemies to nothing;”
Origen † AD 254 Origen De Principiis 3.1-2.6
… but if ye be unwilling, and will not hear me, the sword will consume you: for the mouth of the Lord hath spoken it.” And in the Psalms: “If My people had heard Me, and Israel had walked in My ways, I would have humbled their enemies to nothing, and laid My hand upon those that afflicted them;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.17
17. “If My people would have heard Me, if Israel would have walked in My ways” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.17
… 13 ). For perchance that Israel saith, Behold I sin, it is manifest, I go after the affections of my own heart: but what can I do? The devil doth this. Demons do this. What is the devil? Who are the demons? Certainly thine enemies. “Unto nothing all their enemies I would have brought down; and on them that oppress them I would have sent forth My hand” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.18
18. “The enemies of God have lied unto Him” (
John Cassian † AD 435 The Conferences of John Cassian 3.22
Paphnutius : You have shrewdly enough noticed how it is said “If they would have hearkened to Me:” but have not sufficiently considered either who it is who speaks to one who does or does not hearken; or what follows: “I should soon have put down their enemies, and laid My hand on those that trouble them.”
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St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 8
… Therefore also the prophet recounting the wonders in Egypt and in the desert mentioned this in connexion with the others “He satisfied them with honey out of the rock.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.21
21. …“And He fed them of the fat of wheat, and from the rock with honey He satisfied them” (
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St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… “when the Lord turned again the captivity of Sion .” In like manner also the comfort of the afflicted is ascribed to God, Paul thus speaking, “Blessed be God, even the Father of our Lord Jesus Christ, Who comforteth us in all our tribulation .” Again, the Psalmist says, speaking in the person of God, “Thou calledst upon Me in trouble and I delivered thee
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v. 1, et quidem ut Deum fortitudinem nostram (hebr, Hier) laudibus et iubilatione celebrent, monentur omnes. Cantus vero et instrumenta musica pertinent ad levitas et partim etiam ad sacerdotes. Unde in
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v. 3 levitae excitantur : incipile canticum, et date tympanum, citharam iucundam (decoram, Hier) cum nablio ; iubentur canere et ludere instrumentis : utrumque munus erat levitarum ; ef. | Par. 15, 19-22; 16, 4. 41.42. Sacerdotum autem erat clangere tubis 1 Par. 15, 24; 16,6. Unde δὰ sacerdotes spectat
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v. 4 buccinate in neomenia tuba; dies primus mensis septimi dicitur Num. 29, 1 dies clangoris et tubarum (vulg), LXX ἡμέρα σημασίας, Lev. 23, 24 μνημόσυvoy σαλπίγγων, hebr תרועה av dies celangoris seu sonitus tubarum. In die novilunii canite schophar, cornu, Hier : clangite in neomenia buccina. Quod sequitur in insigni die, est hebr in plenilunio (clangite) pro die sollemnitatis nostrae ; scil. die 15, qui est dies primus festi tabernaculorum ; Hier: in medio mense, die sollemnitatis nostrae. Ita enim
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v. 5 statutum est pro Israel, legitimum Israel (Hier) et iudicium 1. e. norma sancita, edictum seu decretum a Deo ;
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v. 6 tesfimonium, mandatum hoc posuit tamquam testimonium beneficiorum populo eollatorum, eum egrederetur contra Aegyptum, ita hebr, Aq Sym, eum eductione populi iudicium exerceret in Aegyptum eamque | puniret. Eo tempore populus quoque linguam quam non noverat audivit, hebr et targum effertur in prima persona : linguam quam non novi audio; populus itaque loquens inducitur, qui scil. a Deo audivit novam illam locutionem Dei de liberatione; et quaenam sit haec lingua vel hebr hoc labium, hie loquendi modus, statim locutione Dei infertur hebr : v. ד diverti ab oneribus dorsum eius, amovi ab onere humerum eius, manus eius a cophino recesserunt (hebr Hier). Annuntiatur populo liberatio; LXX vulg efferunt tertiam personam et servierunt (hebr ,עבר LXX (עבד sed recte syr, targum : averti iugum, manus eius a vinculo solvi; unde explica servierunt 1. e. servitium finitum. est | Nunc facillime adnectitur locutioni Dei
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v. 8 liberavi fe, exaudivit te in abscondito tonitrui, in velamento tonitrui, videtur esseallusio ad Ex. 19, 16 , ecce coeperunt audiri tonitrua. et nubes densissima. operire montem; hebr verti potest : et respondi tibi in velamento tonitrui, id quod perbene ad legislationem sinaiticam congruit et novum Dei beneficium indicat, e£ probavi te, vide Ex. 17, 1. Num. 20, 13 ; Deut. 32, 51. Vertunt respondi tibi Züehm, Wellh. Cheyne. sueta, Etiam Lorinus variis sententiis recitatis concludit : pluribus ac melioribus aequiescendum, eum etiam faveant quae sequuntur ; ergo explicandum de voce Dei. In festo tabernaculorum coetus quoque sacer erat convocandus. Unde offerebatur opportunitas in memoriam revocandi legem theocratiae et totius vitae fundamentalem. Audituritaque porro vox Domini
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v. 9 audi, contestabor te, palam commonefaciam te et publice (Gen.), δὲ audieris me, verte hebr : utinam audias me !
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v. 10 non sit. in te deus alienus, et non adores deum peregrinum (Hier) ; cf. Ex. 20, 2-6. haee si servetis affatim ubertimque bonorum copia vobis suppeditabi- ; os dilatare plerumque accipitur : oris tui precem el postulationem late aperi, effunde, exaggera, amplifica ; ample et copiose pete, et ego perficiam et praestabo (Gen. sim. Ag. etc.) ; implebo « Ego quidem haee monebam, haec promittebam, illi autem. vocem meam non audierunt » (Eus.)
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v. 12 at populus erat inobediens ; non audivit vocem; neque erat inclinatus et propensus, promptus ac paratus ad Deo obsequendum. Quare in poenam dimisi eos in contumacia seu duritia cordis ; et eius dimissionis effectus erat : ambulabant in consilis suis (hebr. Hier), vitam agebant secundum sua desideria ; cf. ler. 7,24 non inclinaverunt aurem suam, sed abierunt in voluntatibus populi. Verum quanta bona ns obvenirent, si legem. observarent. Pro sententia conditionata (LXX, vulg) melius vertendum : utinam (Aq, Sym, Hier, targum), utinam audiat (audiret) populus me, Israel in viis meis ambulet (ambularet). Sermo est de tempore praesenti ; hebr utinam populus meus audiens me, quae vox, ut Gen. ait, maiorem habet emphasin, ut quae particula sit optandi,
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v. 15 pro nihilo i» τῷ μηδενί inimicos eorum curvarem et contra tribulantes eos converterem manum meam. | Etiam quae sequuntur adhue dependent a sententia conditionata vel vestita particula optandi ;
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v. 16 inimici Domini osores lahve, menürentur ei, simularent subiectionem populo, blandirentur populo : de hoc sensu verbi cf. 17,45 ; Deus efficeret, ut ipsi osores lahve, tempus eorum et tune quoque esset tempus Israelitarum, eorum scil. portas civitatis huius reges et principes, sedentes super solium David, etiam abundantia bonorum potirentur
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v. 17 et cibabit, hebr et cibarem eum ez adipe frumenti, tritico optimo, pane lectissimo et. delicatissimo; adeps, pinguedo dicitur. quidquid est in re qualibet optimum ac praecipuum (Gen.) etex petra melle te satiarem ; cf. Deut. 32, 13. Uti Deut. 32, 13.14 ita hie per amplificationem dicitur : adeo frugifera esset terra, ut de petra et saxo rivi defluerent mellis iuxta illud : stillabunt montes dulcedinem et colles fluent laete ds. 3,184 Am. 9,13). et praecipit, ut pauperibus 1us iuste bs (v. 1-4). Exposita eorum perversitate et damni magnitudine ex una parte, ex altera eorum dignitate et auctoritate in iniustos iudices sententiam mortis fert (5-1). Itogat psaltes ut Deus, omnium dominus, iudicet terram (v.8). Querelae prophetarum de 1udicum οἱ principum iniquitate sunt frequentes : principes tui infideles, socii furum, omnes diligunt munera ; pupillo non iudicant, causa viduae non ingreditur ad illos (Is. 1,23) ; causam viduae non iudicaverunt, causam pupilli non direxerunt, iudilupi rapientes praedam (Ez. 22,27) ; principes eius in muneribus iudi-. cabant (Mich. 3,11), iudices eius lupi (Soph. 3,3). Unde fingit poeta stat in congregatione Dei, in congregatione quam ipse convocavit; in iudicat ; nominantur iudices dei quia vices Dei gerunt, nomine et auctoritate Dei supremi 1udicis ius dicunt. Iudicum iudex, Deus, suos in terra vicarios increpat v. 2 usquequo inique iudicabitis ?et unum iniuslitiae genus effertur : quamdiu partium studio impiis favorem praestabitis ? faciem suscipere, personam alicuius accipere est studio partium duci ; inique alicui favere ob eius dignitatem. In v. 3 norma proponitur : iudicate, ius tribuite, causam agite, causas et iura tuemini beios, infirmos ab improborum iniuria defendant, eos liberent, in liberlatem vindicent, si iniusta servitute ἃ potentioribus retinentur. Lex Dei optime providit egenis, pupillis, viduis Ex. 23,8. 22. Lev. 19,15. Deut. 1,47 ; 10,18 ; 16,18. 19 ; 24,11 etc. Haec itaque fieri debebant ex norma iustitiae. At quae revera aguntur ab illis iudicibus ? v. 5 nescierunt,; cognitione carent ; mentem malae sunt ; versantur in turpi iuris et iustitiae ignorantia etin pravis operibus (Gen.). Quare eorum perversitate fundamenta terrae moventur, vacillant ; ipsa illa, quibus tamquam fundamentis omnis ordo, omnis hominum inter se communio innititur, iudicum. improbitate convelluntur, scil. aequitas et iustitia et. iudicium et fides (cE- "A qa Quantopere itaque remoti sunt a sua ipsorum dignitate et muneris collati efficacia ! v. 6 ego düri: dii estis, nobilitatem ac. maiestatem iudicum quanta sit et quanta apud se de illis fuerit. existimatio, his verbis ostenditur (Ag.). Illis Deus partem. suae auctoritatis, regiminis contulit ; ut ius et iustitiam גג terra. stabilant, maleficos puniant ; alis verbis vices Dei gerunt ; ad eos sermo Dei factus est (Ioan. 10, 35), legis applicandae et exsequendae notitia et munus illis institutione divina committebatur (Deut. 16, 18. 19) ; ergo officio quodam divino donati sunt et partes Dei agunt, Dei iudicia et leges tuendo, firmando, ut ministri regni eius (Sap. 6,5). Sed eum tanta dignitate se indignos praestiterint v. 7 sententia mortis in eos profertur, cadetis 06 mors eorum erit ignominiosa ; sicut ut Deus sententiam prolatam exsequatur : surge, noli quiescere, sed aceinge te ad agendum : et ratio est, quia fu hereditabis, tu habes possessionem, tu es possessor, herus apud omnes gentes ; ergo tuum est, ut ubique 1us et iustitia servetur providere et curare. pauperi. e. populus Israel opprimatur, et qui nomen θεὸς 5101 usurpent ;idque probar v. 8, quo Deus admoneatur, ut loco iniustorum iudicum ipse dominationem omnium gentium capiat. Uti quae dicunlur in ps. 57 מו universum de omnibus iudicibus intelligi possunt, ita hie quoque iudices iniustos ubique terrarum reprehendi non. est cur negaveris. At psalten agere solum de regibus exteris, non videtur esse probabile ; malum illud exsistebat domesticum. Verum si psalmum etiam conceperis ratione quadam generali, sicut Sap. 1,1 et 6,2 54... non video quid opponatur. |
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Cherubim (Hebrew Plural Hērubhîm)
… From there, from the place "between the c.," God gave his oracles (Ex. 25:18-22; 37:7-9; Num. 7:89) and was therefore called "He who sits above the c." (I Sam. 4:4; II Sam. 6:2; Isa. 37:16; Ps. 80:2; 99:1). When he manifests himself in the storm "he rides upon the c." (Ps. 18:11). They were introduced into Solomon's temple: two, standing at the two ends of the ark, covered it …
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… other hand, a clear preference is given to the name of the divine nature, Elōhim, which however often proves secondary and substituted for the original Jahweh (cf. Ps. 14 with 53; 40, 14-18 with 70; moreover Jahweh is required by grammar in Ps. 59, 6; 80, 5, 8, 20; and by style in Ps. 43, 4; 45, 8; 48, 15; 50, 7). The section formed by books II-III thus had, for a period, an existence independent of the other two, and then underwent the …
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.