Deus, quis similis. A prayer against the enemies of God’s church.
The Church impugned by al sortes of enimies 10. prayeth God to confound them, as the hath donne diuers the like, 17. wherby some shal be conuerted.
1A canticle of a psalm for Asaph.Cantico, o salmo di Asaph.A Canticle of Psalme to Asaph.Canticum Psalmi Asaph. 2O God, who shall be like to thee? hold not thy peace, neither be thou still, O God.Chi a te sarà simile, o Dio? non istar cheto, e non rattenerti:O God who shal be like to thee? hold not thy peace, neither be thou appeased ô God:Deus, quis similis erit tibi ? / ne taceas, neque compescaris, Deus: 3For lo, thy enemies have made a noise: and they that hate thee have lifted up the head.Imperocché ecco, che gran romore menano i tuoi nemici; e quei, che ti odiano hanno alzata la testa.For behold thine enimies haue made a sound: they that hate thee, haue lifted vp the head.quoniam ecce inimici tui sonuerunt, / et qui oderunt te extulerunt caput. 4They have taken a malicious counsel against thy people, and have consulted against thy saints.Han formato de' malvagi disegni contro il tuo popolo; e han macchinato contro de' santi tuoi.They haue taken malignant counsel vpon thy people: and they haue deuised against thy saincts.Super populum tuum malignaverunt consilium, / et cogitaverunt adversus sanctos tuos. 5They have said: Come and let us destroy them, so that they be not a nation: and let the name of Israel be remembered no more.Hanno detto: Venite, leviamoli dall'essere di nazione; e non si rammenti mai più il nome d'Israele.They haue saide: Come, and let vs destroy them out of the nation: and let the name of Israel be remembred no more.Dixerunt: Venite, et disperdamus eos de gente, / et non memoretur nomen Israël ultra. 6For they have contrived with one consent: they have made a covenant together against thee,Imperocché hanno fatta cospirazione: hanno formata alleanza insieme contro di te,Because they haue deuised with one consent: they haue together made a couenant against thee.Quoniam cogitaverunt unanimiter; / simul adversum te testamentum disposuerunt: 7The tabernacles of the Edomites, and the Ishmahelites: Moab, and the Agarens,i padiglioni degli Idumei, e gli Ismaeliti; Moab, e gli Agareni,The tabernacles of the Idumeians, and the Ismahelites Moab, and the Agarens.tabernacula Idumæorum et Ismahelitæ, / Moab et Agareni, 8Gebal, and Ammon and Amalec: the Philistines, with the inhabitants of Tyre.Gebal, e Ammon, e Amalec, gli stranieri cogli abitanti di Tiro.Gebal, and Ammon, and Amalec: the for eners, with the inhabitantes of Tyre.Gebal, et Ammon, et Amalec; / alienigenæ cum habitantibus Tyrum.
9Yea, and the Assyrian also is joined with them: they are come to the aid of the sons of Lot.Con essi è venuto anche l'Assiro: ha dato aiuto a' figliuoli di Loth.Yea and Assur also is come with them: they are made an aide to the children of Lot.Etenim Assur venit cum illis: / facti sunt in adjutorium filiis Lot. 10Do to them as thou didst to Madian and to Sisara: as to Jabin at the brook of Cisson.Fa ad essi come a Madianiti, e a Sisara, e come a Jabin al torrente di Cisson.Doe to them as to Madian, and Sisara: as to Iabin in the torrent Cisson.Fac illis sicut Madian et Sisaræ, / sicut Jabin in torrente Cisson. 11Who perished at Endor: and became as dung for the earth.Eglino perirono in Endor: diventarono come lo sterco della terra.They perished in Endor: they were made as the dung of the earth.Disperierunt in Endor; / facti sunt ut stercus terræ. 12Make their princes like Oreb, and Zeb, and Zebee, and Salmana. All their princes,Tratta i loro principi come Oreb, Zeb, e Zebee, e Salmana. Tutti i loro principi,Put their princes as Oreb, and Zeb, and Zebee, and Salmana. Al their princes:Pone principes eorum sicut Oreb, / et Zeb, et Zebee, et Salmana: / omnes principes eorum, 13Who have said: Let us possess the sanctuary of God for an inheritance.i quali hanno detto: Occupiamo come nostra eredità il santuario di Dio.which haue saide: Let vs possesse the Sanctuarie of God for an inheritance.qui dixerunt: Hæreditate possideamus sanctuarium Dei. 14O my God, make them like a wheel; and as stubble before the wind.Dio mio, fa che siano come ruota, e come paglia al soffiare del vento.My God put them as a wheele: and as stubble before the face of the winde.Deus meus, pone illos ut rotam, / et sicut stipulam ante faciem venti. 15As fire which burneth the wood: and as a flame burning mountains:Come fuoco, che incendia la selva, e come fiamma, che arde i monti;Euen as fire that burneth a wood: & as a flame that burneth the mountaines:Sicut ignis qui comburit silvam, / et sicut flamma comburens montes, 16So shalt thou pursue them with thy tempest: and shalt trouble them in thy wrath.Così tu col tuo spirito tempestoso li assalirai, e coll'ira tua li porrai in confusione.So shalt thou pursew them in thy tempest: and in thy wrath thou shalt truble them.ita persequeris illos in tempestate tua, / et in ira tua turbabis eos. 17Fill their faces with shame; and they shall seek thy name, O Lord.Cuopri d'ignominia i loro volti, e cercheranno il nome tuo, o Signore.Fil their faces with ignominie: and they wil seeke thy name, ô Lord.Imple facies eorum ignominia, / et quærent nomen tuum, Domine.
18Let them be ashamed and troubled for ever and ever: and let them be confounded and perish.Abbian vergogna, e turbamento per sempre, e siano confusi, e periscano.Let them be ashamed, and trubled for euer and euer: and let them be confounded, and perish.Erubescant, et conturbentur in sæculum sæculi, / et confundantur, et pereant. 19And let them know that the Lord is thy name: thou alone art the most High over all the earth.E conoscano, che tu ti nomi il Signore: tu solo Altissimo sopra tutta la terra.And let them know that Lord is thy name, thou onlie the Highest in al the earth.Et cognoscant quia nomen tibi Dominus: / tu solus Altissimus in omni terra.
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Calmet
Asaph. This psalm alludes to the wars of David, (2 Kings viii.; Berthier) against Ammon, (Bossuet) or of the Jews returned from captivity, (2 Esdras iv., and Ezechiel xxxviii.; Theodoret) or of the Machabees; (1 Machabees v., and 2 Machabees x.; Bellarmine) or rather of Josaphat, 2 Paralipomenon xx. (Kimchi) (Hammond) (Calmet)
Berthier
All in danger are taught to have recourse to God. (Berthier)
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Pagnin
To thee? Hebrew, "be not silent to thyself." (Pagnin)
Berthier
But domi also implies "like;" (Bellarmine) and there would otherwise be a sort of tautology. (Berthier)
St. Augustine
Christ on earth was like other men: but when he shall come to judgment, none will be comparable to Him. (St. Augustine)
Haydock
Amama says this exposition is groundless: but others are of a contrary opinion. (Haydock)
Calmet
The ancient Greek interpreters seem not to have varied from the Septuagint, though St. Jerome adopts the present Hebrew, "be not silent. Hold," etc., which may express the utmost fervour and want of protection. Thy own cause is now at stake: the enemy wishes to destroy religion. (Calmet)
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Haydock
Noise. Like the boisterous ocean. (Haydock)
Head. To revolt, 4 Kings 3:9., and 2 Paralipomenon xx.
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Calmet
Saints. Hebrew, "hidden ones;" (Protestants; Haydock) the people under God's protection, (Menochius; Berthier) or the treasures of the temple. (Calmet)
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Worthington
Nation. That there may be no more of this religion, or Catholics. (Worthington)
Berthier
Israel delighted most in being styled the chosen nation of God. (Berthier)
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Calmet
Assyrian, or "Assur," sprung from Dedan, (Genesis 25:3.) and dwelt near the Ammonites. (Calmet)
Haydock
Come. Hebrew, "an arm to," etc. (Haydock)
Haydock
All infidels conspire against Catholics, (Worthington) and are willing to forget their private quarrels. (Haydock)
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Endor. Near this place the Madianites fell upon one another.
Menochius
All their princes of Madian, (Calmet) or treat all the princes of the people, who now attack us, like them. (Menochius)
Berthier
Both senses are good. (Berthier)
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Haydock
Mountains. The prayer or prediction was not in vain. The enemies of Josaphat, (2 Paralipomenon 20:11, 24.; Calmet) and of David, etc., were destroyed. (Haydock)
Genebrard
The trees on the mountains, (Menochius) or the mountain itself, might burn like Etna and Vesuvius. (Genebrard)
Worthington
The destruction of the wicked is thus described. (Worthington)
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Calmet
Tempest. During the night, a tempest probably arose, which threw the enemy into confusion, who supposing that the Israelites had broken into the camp, fell upon each other in the dark. (Calmet)
Berthier
St. Paul reminds us of God's indignation, which Christians as well as Jews ought to dread, Hebrews 12:25, 29., and Deuteronomy 4:24. (Berthier)
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Worthington
Name. This was the desire of the prophet; (St. Jerome; Calmet; Berthier) and for this end, God sends afflictions. The impenitent must perish for ever, ver. 18. (Worthington)
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Worthington
Lord. He who is, Exodus 3:14., and 6:3. (Worthington)
Berthier
The name of the Lord is Himself. (Berthier)
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Seing none is like to thee ô God,
shew thy powre and maiestie,
be not silent.
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The cruel persecuters are most insolent,
and proud.
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That there be no more anie faithful people,
anie Catholiques leift aliue.
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The progenie of Esau,
the seede of Ismael.
descending from the elder sonne of Lot.
the issue of Abraham by Agar, who falsly cal them selues Sarascens, as if they were of Sara.
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People of Gebal a citie of Syria,
of the other sonne of Lot.
those that first oppugned the Israelites, after they were parted from Aegypt. Exo. 17.
The Philistians,
and Tyrians, al nere neighboures, and some of them nere akine to the Israelites, were their great enimies.
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Others also coming further of, ioyned against Gods people, in figure that al heretikes, and other infidels conspire together against Catholiques.
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The Psalmist therfore prayeth (and withal prophecieth) that God wil at last destroy them, as he did Madian. Num 31. Iudic. 6. & 7.
Sisara captaine general,
for Iabin king of Asor nere Cisson. Iudic. 4. v. 7. & 23.
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Within the territorie of Manasses (Ios. 17.) which they inuaded.
slaine and not buried.
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These foure princes of the Madianites were slaine by Gedeons forces Iudic. 7. & 8.
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By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters.
By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters.
Concordance 1. 2.
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Concordance 3. 4.
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God by punishing seeketh the conuersion of sinners, not their eternal death.
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But such as be stil obstinate, and finally impenitent do perish for euer.
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God only the creator of heauen and earth is properly called LORD: VVhose essential, and incommunicable name is VVHICH IS. Exo. 3. v. 14. &. 6. v. 3.
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St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 7
… But a mutable thing cannot be like God who is truly unchangeable, any more than what is created can be like its creator. This is why, with regard to us, the holy man said, ‘Lord, who shall be likened unto thee
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.2
2. The people of God, then, in this Psalm saith, “O God, who shall be like unto Thee?” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.3
3. “For lo Thine enemies have sounded, and they that hate Thee have lifted up the head” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.3
… is called God, and that is worshipped;” so that in him especially is to be fulfilled, “He that exalteth himself shall be abased;” and when He to whom it is said, “Keep not silence, nor grow mild, O God,” shall “slay him with the breath of His mouth, and shall destroy with the brightness of His coming.” “Upon Thy people they have malignantly taken counsel” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.14
Observe further that the word judgment ( γνώμη ) is used in many ways and in many senses. Sometimes it signifies exhortation: as when the divine apostle says, Now concerning virgins I have no commandment of the Lord; yet I give my judgment : sometimes it means counsel, as when the prophet David says, They have taken crafty counsel against Thy people
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.4
4. “They have said, Come, and let us destroy them from a nation” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.5
5. “Since they have imagined with one consent; together against Thee have they disposed a testament” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… ‘All these things have come upon us, yet have we not forgotten Thee .’ For as the Jews at that time, although suffering an assault from the tabernacles
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St Jerome † AD 420 The Letters of St. Jerome 123.16
… Savage tribes in countless numbers have over run all parts of Gaul. The whole country between the Alps and the Pyrenees, between the Rhine and the Ocean, has been laid waste by hordes of Quadi, Vandals, Sarmatians, Alans, Gepids, Herules, Saxons, Burgundians, Allemanni and—alas! for the commonweal!—even Pannonians. For “Assur also is joined with them.”
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St Jerome † AD 420 The Letters of St. Jerome 46.13
… Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the five thousand were filled with five loaves, and the four thousand with seven. The town of Nain will meet our eyes, at the gate of which the widow’s son was raised to life. Hermon too will be visible, and the torrent of Endor, at which Sisera was vanquished.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.7
7. Now let us see what the prophetic spirit prays may fall upon them, rather foretelling than cursing. “Do thou to them,” he saith, “as unto Madian and Sisera, as unto Jabin at the brook of Kishon” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.7
7. Now let us see what the prophetic spirit prays may fall upon them, rather foretelling than cursing. “Do thou to them,” he saith, “as unto Madian and Sisera, as unto Jabin at the brook of Kishon” ( ver. 9 ). “They perished at Endor, they became as the dung of the earth” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.7
… 9 ). “They perished at Endor, they became as the dung of the earth” ( ver. 10 ). All these, the history relates, were subdued and conquered by Israel, which then was the people of God: as was the case also with those whom he next mentions: “Make their princes like Oreb and Zeb, and Zebee and Salmana” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.8
8. “All their princes, who said, Let us take to ourselves the sanctuary of God in possession” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.9
9. But what follows? “My God, make them like unto a wheel” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.5
… xxxvi. 20 ). For smoke in rising consumes away, and in extending itself vanishes. And so indeed it comes to pass when present felicity accompanies the life of a sinner, since whereby he is shewn to be exalted, thereby it is brought about that he should cease to be. Hence, again, it is written, My God , make them like a wheel (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.10
“Like as the fire that burneth up the wood, and as the flame that consumeth the mountains” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.10
“Like as the fire that burneth up the wood, and as the flame that consumeth the mountains” ( ver. 14 ): “so shalt Thou persecute them with Thy tempest, and in Thy anger shalt disturb them” (
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St Augustine of Hippo † AD 430 City of God 14.13
… For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, “Fill their faces with shame, that they may seek Thy name, O Lord;”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.29
… love men, while you destroy errors; take of the truth without pride; strive for the truth without cruelty. Pray for those whom you refute and convince of error. For the prophet prays to God for mercy upon such as these, saying, "Fill their faces with shame, that they may seek Thy name, O Lord."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.4
4. Seemeth he to pray against her, or for her, who says, “Fill their faces with shame”? It seems to be an adversary, it seems an enemy. Hear what follows, and see whether a friend can offer this prayer. “Fill,” says he, “their faces with shame, and they shall seek Thy Name, O Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.11
11. “Fill their faces with shame, and they shall seek Thy name, O Lord” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.11
… To these he again returns, saying, “They shall blush and be vexed for ever and ever” (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
10. Again, whilst God is everywhere said to be One God, the Son of God is not separated from this Unity. For He Who is the Most High is alone, as it is written: “And let them know that Thy Name is the Lord: Thou alone art Most High over all the earth.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.9
… But what remains, Brethren, but that we pray even for the proud, that we pray even for the puffed up, who so extol themselves? Let us say to God on their behalf, “Let them know that the Lord is Thy Name; and” not “that” men, but “Thou Only art the Most High over all the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.12
… and for this purpose to be destroyed in as far as they are wicked, that being made good they may be found alive for ever. For having said of them, “Let them be ashamed and perish,” he instantly adds, “and let them know that Thy name is the Lord, Thou art only the Most Highest in all the earth” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 144.6
… because “the heavens” were “bowed,” that “God” might “come down.”…“Touch the mountains, and they shall smoke.” So long as they are not touched, they seem to themselves great: they are now about to say, “Great art Thou, O Lord:” the mountains also are about to say, “Thou only art the Most Highest over all the earth.”
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John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.5
… Unless possibly you think that anything can be made out of the fact that he uses the word “High” instead of “God”; whereas it is the habit of holy Scripture to put “High” for “God,” as where the prophet says: “the Most High uttered His voice and the earth was moved,” and “Thou alone art Most High over all the earth.”
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v. 3. fremunt, tumultuantur hostes ἐπὶ, odio habentes /6 erigunt caput, superbe, 1nsolenter se gerunt. Dei causam, Dei honorem infestari monet psaltes et recte quidem ; nam clades populi censetur clades et opprobrium dei protectoris populi (cf, Iud. 11,24. Ier. 48,7).Unde effertur
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v. 4 contra populum tuum nequiter tractarunt (Hier), hebr astute, dolose ineunt consilium, et inter 56 deliberant adversus 8806/08 fuos, 1. e. eos qui singulari ratione ad. te pertinent (cf. Ex. 19,5), hebr contra absconditos tuos, protectos tuos, Aq χατὰ τοῦ συγχεχρυμιμένου σου, גתץכ τοῦ ἀποχλρύφου σου; 01. 26,5 abscondit me in tabernaculo suo ; 30,21 abscondes eos in abscondito faciei tuae ; ler 36,26. Quale consilium dolose ceperint, declaratur
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v. 5 disperdamus ne sit gens ultra; ipsam nationem qua talem perdere et penitus exstirpare volunt; et ita quidem, ut nomen et memoria Israel omnino intereat. Ad hoc congruere videtur quod legitur 1 Mach. 5,2 xai ἐβουλεύσαντο τοῦ ἀραι τὸ γένος "laxo6 et cogitaverunt tollere genus Iacob ; v. 10 congregatae sunt gentes per eireuitum, ut nos auferant ; et 1,3 mittitur exercitus ad conterendam et exstirpandam virtutem Israel et auferendam memoriam eorum et 12,54 dixerunt omnes gentes in circuitu ; tollemus de hominibus memoriam eorum. Sed cautius dicendum erit. de simili quadam conspiratione in psalmo esse sermonem. Idque confirmatur
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v. 6 unanimiter corde (hebr) inter se deliberarunt, consilium ceperunt ; et contra te foedus concluserunt : (abernacula Idumaeorum, Idumaei nomades, Ismaelitae ; in pugnis 11118 1 Mach. 5 contra Israel nominantur Idumaei (Edom), Ammon, Tyrus, Arabes, alienigenae 1.6. gentiles; Moab, in regione olim moabitica etiam eo tempore pugnatum est ; Agareni : tribus arabica (1 Par. 5,10.19 sq.; 21,31) ; Gebal; regio in parte meridionali maris mortui; Amalec, natio utique tempore Mach. diu exstincta, sed eorum regio et incolae regionis illius fortasse (!) poterunt intelhgi; alienigenae, LXX ἀλλό- φυλοι, Philisthaei cum habitantibus Tyrum ; Assur coniicitur poni pro Syria, Syris, qui maxime ludaeos infestarunt tempore machabaico ; filii Lot censentur esse Moab et Ammon, qui antiqui inimici Israel a Syris adiuti populo Israel bellum moverunt ; hebr facti sunt brachium filiis Lot. Sed alii explicant Assur h.l. tribum arabicam in - inscriptione minaea memoratam (cf. Gesenius- Buhl, Handwoerterbuch ed. 15. s. v. "wN). | Olim contrivit Deus hostes populi sui ; haec recordatus psaltes rogat, ut etiam nunc similiter in adversarios suos animadvertat
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v. 10 fac illis, sicut fecisti Madian (Iud. 1,8), Sisarae (Iud. 4,21; 5,25), Jabin in torrente Cison (Iud. 4,2 ; 5,21);
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v. 11 contriti sunt in Zndor, nomen in narratione Iud. non legitur ; sed Endorad locum proelii designandum recte assumitur. In
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v. 12 pone eos, principes eorum, sicut Oreb et Zeb Iud. 7,25, principes Madian, sicut Zebee et Salmana lud. 8,5. 10-24 ; Madianitae invadentes terram Israel, terram Dei dicunt, vel loquentes inducuntur : possideamus nobis campos Dei (hebr); Madianmtae fruges terrae sibi quaerebant ; ita Iud. 6,3 sq. contra sanctuarium Dei quidquam eos perpetrasse non legitur. Hisce exemplis ultionis divinae, quibus similis exprimitur petitio, subiungit psaltes etiam plures postulationes, quibus perfecta victoria et interitus maxime ignominiosus hostium efflagitatur
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v. 14, fac eos uf rotam, explicant de caulibus cardui in. modum globorum circumvolutis et vi ventorum raptis ; quare Hier (in Commeutariolis) : pone illos instabiles, fluctuantes, nequaquam solida statione fundatos ; pone eos ut stipulam (1,4 ; 34,5. Iob 21,15. Is. 17,13). Porro petit, ut Deus eos persequatur
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v. 15 sicuf ignis qui silvam comburit et montes absumit ; cogita montes arboribus, seu silvis tectos,
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v. 16 i/a persequeris eos ; et in turbine tuo conturbabis eos (Hier). Experiantur confusionem
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v. 17 imple facies eorum ignominia ; verum ipsa poena ut sit illis in. salutem, seu ut ipsa poena potentiam Dei discant et agnoscant, psaltes exoptat et quaerent nomen tuum, Domine. 11661110 expetit
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v. 18 ignominiam adversariorum permanentem, או saeculum saeculi, hyperbolice pro semper ; etin ignominia. et calamitate
82:19
v. 19 cognoscant, nomen Iahve, scil. nomine Iahve revera designari Deum potentem, populi sui protectorem, ultorem inimicorum ; et ita sua Ipsorum sorte et iusta castigatione sciant : £u solus Altissimus super omnem terram. Hac agnitione gentium etiam optime consulitur gloriae Dei, cuius agi causam psaltes saepius indicaverat (v. 3.4. 6. 13). > Exprimitur-ardens desiderium sanctuarii (v. 2-4) ; celebratur felici- (v. 5-8). Imploratur auxilium Dei cum magna spe et fiducia (v. 9-13). Ahqua deesse videntur in v. 4 ; v. 11 non poni videtur suo loco, > Psalmus adscribitur degentibus in exsilio babylonico (Theod. Lorinus, Ag Gen.), vel reversis iam qui desiderium et gaudium exprimunt de sanctuario iterum recepto (anonymus, Diodorus, Apollinarius, Beda), vel habetur canticum eorum qui ad sanctuarium peregrinantur (Calmet, Pannier, recentiores). Sed tam ardens desiderium videtur Bellarmino ad litteram unice posse pertinere ad coelestia tabernacula. Verum dicamus cum Gen. : facile littera transfertur ad spiritum ; id est, ad coelestium mansionum desiderium. — Ipsis verbis maxime ardens exprimitur desiderium, ita αἰ merito dicat Beda, consideratione desideratorum locorum sacrorum animam vix posse satiari ; quam. dilecta, quam amabilia (in vers. antiqua ; cf. Sabatier) ; ratione habita variarum partium sanctuarn (atria, sanctum, s. sanctorum) dicuntur habitacula ; cf. 42,3 ; Domine virtutum, exercituum, Iahve sabaoth ; defici£, prae desideri magnitudine : « expetit summo desiderio usque ad animi defectionem ; kala |ברה) est confiei desiderio, animi deliquium pati prae cupiditate alicuius rei, et in genere consumi, deficere » (Gen.), deficit non ex infirmitate sed ex nimio amore. (anonymus). Distinguitur atrium interius et exterius; vide de atriis templi 1 Mach. 4,38.48. Totus homo, corpus et anima, cor e£ caro exsultant, iubilant Deo vivo, clamant ad Deum viventem. Ex hebr in v. 3 exprimitur : concupivit, defecit; nune quasi desiderio expleto : cor et caro 1ubilant : iam videtur psaltes praesens esse ad sanctuarium ; ad quod etiam sequentia et v. 11 congruunt. | GComparatione declaratur quam grata et iucunda sit habitatio prope | sanctuarium v. 4 etiam avis inveni! domum ; habent locum, ubi placide requiescunt ; nobis locus amoenus et exoptata quies sunt altaria [ua ; ita fere. Theod. ; aliqua. supplenda sunt; alii verba a//aria pendere volunt ex praecedentibus : concupiscit (Lorinus), imo Cassiodorus ea refert ad quam amabilia, gratulatur sibi anima, ait, quasi de domo gratissima. Etiam alii non tam. eomparationem ibi vident exprimi, quam avem et turturem dici ipsum populum, seu animam pii Dei cultoris qui ut habitaculum. et locum refugii et quietis inveniat altaria Domini, qui in cultu Domini suum quaerit. et. reponit tutamen. Huc optime transferes v. 11. ᾿ Quare v. 5 beati praedicantur quibus concessum est habitare prope domum Domini, qui sunt praeprimis sacerdotes et levitae ; continuo laudabunt te; pariter beatus, cuius fortitudo est in te (hebr, Hier) ; intelligitur colleetive, nam sequitur : semitae in corde eorum (hebr, Hier), qui proponunt facere sacras illas peregrinationes in Ierusalem. Ita textum hebr aliqui concipiunt (cf. Ag. Gen. Hoberg, Duhm, Baethgen, Wellh.). (uod sequitur, est obscurum : transeuntes per vallem fletus fontem ponent eam (hebr, Hier); vallem baca veteres omnes vallem fletus interpretantur. Sed quid hoe sibi vult : vallem fletus faciunt fontem ? vide 22,4 si ambulavero in valle caliginis (umbrae mortis), non timebo mala ; porro fons, aquae, rivi saepe in promissionibus commemorantur ut symbolum benedictionum, fertilitatis, consolationis, delectationis ; cf. 22,2. Is, 12,8 ; 30,25 ; 32,2: 35,6. 1; 44, 18; 44,3. Ioel 3,18. Zach. 13,1.etc. Unde explican potest : vallis fletus efficietur pro ipsis locus levaminis, locus consolationis et refectionis. Huic non absonum est quod hebr sequitur : etiam benedictionibus | teget imber temporaneus; vertit scil Aq πρώϊμος et Ioel 2,23 dabit vobis imbrem matutinum. Ad similem sensum explica verba LXX vulg : ascensiones in corde suo disposuit, peregrinationes, ascensus in lerusalem, animo statuit suscipere; pergendum est in valle lacrimarum ad locum, quem posuit in corde suo, quo ire proposuit ; ita Ag. textum accommodare studet ; hune dein hominem benedictione donabit /egislator Deus qui has peregrinationes mandavit ; ibunt pii illi viatores, seu peregrinatores de virtute in virtutem, non fatigabuntur ambulando, sed valentiores ipso itinere fiunt (4g.), vehementia desiderii (v. 3) us addit fortitudinem ; ipso gaudio crescunt vires ; et tandem videbitur, apparent ipsi et sese sistunt coram Deo ; Hier : parebunt apud Deum in Sion ; simile habet Sym, nam servatum est ex eo πρὸς τὸν θεὸν ἐν Σιών. Sed LXX Aq syr videbitur Deus (punctatione mass. apparet ad Deum in Sion?) Deus deorum sicut rex regum, Deus summus excellentissimus, qui cuncta in se continet et complectitur. Magis ad emphasin est videbitur Deus, sese illis manifestabit, experientur eius benedictiones. — Ascetae solent ascensiones explicare de bonis cogitationibus οἱ suspirüs ad Deum et ad profectum in perfectione; ita fere Theod. quoque, Eus. Aug. Bellarm. alu. pe Magna fiducia imploratur auxilium divinum v. 9.10 clipeus noster, vide, Deus, et attende faciem christi tui, uncti tui (hebr, Hier) ; unctus dicitur rex, dicitur quoque pontifex ; immerito aliqui volunt popumus ponitur ante exsilium, rex poterit intelligi ; 51 post exsilium templo instaurato, pontifex. Uti iam adnotatum est, v. 11 hoc loco non bene contextui congruit : quia melior est dies una in atriis tuis quam ceteroquin mille, super millia scil. in tabernaculis peccatorum ; effertur uno die apud Deum plus gaudii ac consolationis percipi; quam peccatores hauriant mille diebus. Quare addit : elegi abiectus esse, 1d quod, ut Ag. ait, significantius in hebr est : malo ad limen domus Dei mei sedere quam habitare in tabernaculis impietatis. Inter ministeria levitarum extremum erat observare templi aditus et ad limina stare, id quod munus erat. Coritarum (1 Par. 9,19) et filiis Core psalmus inscribitur. Quod sequitur, apte adiungitur uti ad v. 11, ita etiam ad precationem v. 9.10 et ex hebr quidem : v. 12 quia sol et clipeus est Iahve Deus ; ita quoque Aq Sym quinta Hier ; targum : quia murus altus et clipeus fortis; LXX, Theod vulg quia misericordiam et veritatem diligit Deus; Deus nunquam directe sol vocatur; nam 18. 60,19 et Mal. 4,2 directa Dei appellatio non habetur ; unde haud immerito recentiores malunt explicare ad usum vocis Is. 54,12 (propugnacula) ; Deus est pinna (minae murorum, Zinne) ; iam Houbig. notat : sol de Deo dictum est sine exemplo in sacris codicibus ; unde vult scribi שכור custos pro שכוש , sed sane praestat explicatio recentiorum ex Is. 54,12, quae etiam apta est ad targum. Notum est apud LXX voces illas : Deus est petra, arx, scutum, exprimi ad sensum ; ita hic fortasse, nisi malueris eos legisse aliter, v. ₪. vow (cf. Ag.). E. 2. Benedixisti Domine terram tuam, | avertisti captivitatem lacob ; | 3. remisisti E iniquitatem plebis tuae, | operuisti omnia peccata eorum ; | &. miligasti omnem iram | E tuam, | avertisti ab ira indignationis tuae. ! : ὃ, Convertle nos Deus salutaris noster, | et averte iram tuam a nobis. | 6. Num- ^ quid in aeternum irasceris nobis? | — aut : ectendes iram tuam a generatione in E generationem ? | 7. — Deus : tu conversus vivificabis nos; | et plebs tua laetabitur in 16 ;'| 8. Atene nobis Domine misericordiam tuam, | el salutare tuum da nobis. | | 0 ARA quid loquatur — in me : Dominus peas | quoniam loquetur pacem. E in plebem suam, | et super sanctos suos, | et in eos qui convertuntur ad cor. | 10, | E Verumtamen prope limentes eum valutare ipsius, | ut inhabitet glori ia in terra -0%ת 1 E. Ira. 11. MUSS el. verias obviaverunt — sibi : | iustitia οἱ pax osculatae | ad 13,7 : ex quo favore praestito concluditur, Deum culpam nationa- mentum est favoris divini, quo populum suum iterum 1n gratiam rece- Verum in hac ipsa instauratione minime omnem exspectationem felicitatis esse impletam, clare ex sequentibus elucet. Transitus ad v. furoris tui (Hier) et nune nihilominus auditur precatio v. 5 averte iram in illa expressam cessasse, uti v. 2-4 declaratur, at restitutionem in concluditur adhue superesse iram Dei. Unde 51 bene perpenditur haec petitio : restitue nos in statum pristinum, restitue nos in integrum, quae fiat post gratam agnitionem exsihi soluti, non videtur tanta modo dicitur : multa dedisti (v. 2-4), at vide, alia adhue desunt ! Idque eo magis valet ratione habita magnificentiae promissionum : 6 num adhue semper nobis irasceris, exfendes iram in futuras generanos (hebr), conversus i.e. iterum, denuo; prior quasi reductio ad vitam, ad vitam nationis, erat reductio ex exsilio ; restat, ut conditio popuh evadat omni ex parte felix 86 potens, ita quidem, ut tandem populus possit plene et perfecte laetari in te, in tuis beneficius plene acceptis. En quid adhue desit? v. 8 ostende nobis, fac nos videre, experiri tuam benevolentiam et salutem, plenam illam quam proni- 2-ἡ et 5-8, dummodo rite expendatur sensus illius : restitue nos, quod petitur faeta iam aliqua restitutione! Forte planior efficitur transitus ad v. 5, si v. + legatur interrogatione : num omnem iram tuam retraxisti et recessisti ab indignatione irae tuae? Atque hane meliorem conditionem vates iam Deum sibi loquentem audiens ennuntiat v. 9, cf. Mich. 7,7 ego autem ad Dominum aspieiam ; Hab. 2,1 super custodiam meam stabo, ut videam quid dicatur mihi ; simili modo hic petit psaltes : audiam ; et mox percipit quae sit Dei ad suos locutio : loquetur pacem, locutio autem Dei est effectio : dixit et facta sunt : pacem super sanctos, חסידים sunt pii Dei cultores, qui habent divinam benevolentiam, qui secundum LXX cor suum convertunt ad eum xai ἐπὶ ἐπιστρέφοντας πρὸς αὐτὸν καρδίαν, qui textus clarus est et plane aptus ad contextum ; quare merito recentiores hebr eo inodo emendant. Fert hebr : ne convertantur ad stultitiam (Aq Sym Hier syr targum), id quod in hac sententiarum serie minus placet. Atque ex Dei voluntate haec pax, seu salutare ipsius propinquum est timentibus eum v. 10, Deus paratus est illud dare, ut inhabitet gloria in lerra nostra, ut scil. iterum remoto opprobrio gentium contra nos resideat honor, gloria, prosperitas in terra, et haec sit firma et durabilis et apud nationes nobis conciliet magnam aestimationem et famam. Iam illud salutare accuratius declaratur v. 11 misericordia, clemenlia, gratia e£ verifas quam homines inter se praestabunt, cum loqua- - tur unusquisque veritatem ad proximum suum, fides, obviaverunt sibi, sibi obviam occurrent, inter sese excipient, simul iunctae aderunt; iustitia, rectus ille status, probitas, rectitudo, norma illa recti quam Deus vult et mandat, e£ pax, fructus praeclarus et beans illius, oscu-- latae sunt, amice et arcte inter se copulatae aderunt. Itaque salutare Dei consistet in hisce quattuor ; et hisce quoque efficietur, ut inhabitet gloria 1m terra v. 10. Ad hoc salutare efficiendum, coelum et terra, Deus et homines cooperentur oportet v. 12 veritas de terra orta est germinat, e/ ius(itia de coelo prospexit prospectat ; homines ex sua. parte veritatis amantes, fidei seu fidelitatis studiosi esse debent ; 606 coelo autem 1.6. de gratia Dei exspectari debet et sperari status ille rectus et salutaris. Uti accuratius exponitur v. 13 etenim Dominus dabit bonum et £erra dabit fructum suum ; cum statu illo recto coniuncta erit prosperitas, fertilitas terrae (cf. Zach. 8,12). Indicatur, quod explicite propheta de promissionibus, implendis statuit: erit autem hoc, si auditu audieritis vocem Domini Dei vestri (Zach. 6,15). Concludit psaltes monens statum illum rectum, salutare illud unice reperiri apud Dominum ; quam intimam coniunctionem ita describit : iustitia ante eum ingreditur et facit gressus eius in viam ; ante eum et post eum ingreditur, ergo Dominus apparet quasi cireumdatus iustitia ; alterum membrum hebr etiam verti potest : et advertit ad viam gressum eius. [dem est sensus. Petit David, ut Deus exaudiat preces et afferuntur variae rationes, maiestate et laudata denuo petit, ut in via. Dei custodiatur et Deum servatorem digné celebret (v. 7-13). Efflagitat demum, ut auxilium Ut Deus benigne exaudiat, 61 proponitur prius ex parte ipsius peten- (15. : miser (afflictus) sum et pauper ; dein sanctus v. 2 non tua benevolentia donatus, addictus tuo cultui ; porro : sum servus tuus, qui in te omnem suam collocat spem ; v..3 et 4 en, instanter et diu clamo ad te. Demum v. 5 etiam ratio affertur ex parte Dei ; nam /u es sua- Aq Theod ἱλαστής propitius, Sym ἀφίων dimittens ; et multus misericorpetitione rationibus 1stis ex utraque parte expositis. In v. 7 secundum hebr enuntiatur propositum sequens ex antecedenenuntiatur tempore futuro (invocabo, exaudies) apud Aq. Sym Hier targum ; LXX, syr, vulg c/amavi, commemoratur iam praeterito tempore Deum orationes benigne suscepisse. Dein v. 8 effertur maiestas Dei, qui quoad se et quoad opera sua non habet quidquam simile, sed unus omnium est excellentissimus (70,19); quare omnes gentes eum bilia v. 10. Cum Deus tantae sit celsitudinis, quid iam erit pro homine maxime optabile? v. 11 doce me. Domine viam tuam, ut ambulem in veritate tua (hebr, Hier), vel in fide, seu fidelitate erga te ; ut vitam agam secundum mandata tua fideliter et constanter ; cf. 26,11; /aete- (ur cor meum, Xa LXX syr, vulg, laetetur te laetificante, ut hac consolatione recreatus maneam in tuo cultu, in reverentia et religione tua ; hebr uni cor meum, Sym ἕνωσον τὴν χαρδίαν μου εἰς φόδον ; similicultum, uni, scil. ne scindatur et in varias partes distrahatur. Timor Dei saepe est expressio generalis pro cultu, pietate, religione Deo laudes persolvuntur et promittuntur continuae v. 12, quia psaltes iam expertus est magnam Dei misericordiam, cum vita eius ex periculo Expetitur auxilium. contra adversarios v. 14 superbi (hebr, Hier) surgunt contra me, et coetus robustorum insidiantur vitae meae; cf. 53,4; ad v. 15 vide Ex 34,6 ; v. 16 da imperium puero tuo, explica ex hebr et LXX δὸς τὸ χράτος σου, da robur tuum servo tuo,. praebe mihi, tuae, me vernam tuum, in membro parallelo ad servum tuum ; cf. 115,16. Et qua ratione iuvari exoptet, exponit v. 17 fae mecum signum signum tuae in me bonitatis, ut adversarii mei 16 videntes confundantur et cum erubescentia cognoscant te esse mihi adiutorem et consolalorem.
82:7
… The I. must have had close contacts with the Midianites and with the Edomites, with whom they are often named in the Bible (cf. Gen. 28:9; 36:3; Jud. 8:3, 24; Jud. 2:13; I Chron. 2:17; 27:30; Ps. 82:7). Like their father, they gave themselves over to the nomadic life. …
82:12
By anticipation the text calls the place of Z.'s killing "the winepress of Z.," alluding to the configuration of the terrain, which must have consisted of a small flat surface hollowed out in a rock (cf. Judg. 7:25). The victory over Z. remained famous in the memory of the people (Ps. 82:12). Angelo Penna
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.