Fundamenta ejus. The glory of the church of Christ.
The Church of Christ beginning in Ierusalem, 3. is extended to al Nations 5. glorious, 6. and permanent, 7. in holie ioy.
1For the sons of Core, a psalm of a canticle. The foundations thereof are in the holy mountains:A' figliuoli di Core: Salmo ovvero cantico. Le fondamenta di lei sopra i monti santi:To the children of Core, a Psalme of Canticle. THE fundations thereof in the holie mountaynes:Filiis Core. Psalmus cantici. Fundamenta ejus in montibus sanctis; 2The Lord loveth the gates of Sion above all the tabernacles of Jacob.ama il Signore le porte di Sion più che tutti i tabernacoli di Giacobbe.our Lord loueth the gates of Sion, aboue al the tabernacles of Iacob.diligit Dominus portas Sion super omnia tabernacula Jacob. 3Glorious things are said of thee, O city of God.Grandi cose sono state dette di te, o città di Dio.Glorious thinges are saide of thee, ô cittie of God.Gloriosa dicta sunt de te, civitas Dei ! 4I will be mindful of Rahab and of Babylon knowing me. Behold the foreigners, and Tyre, and the people of the Ethiopians, these were there.Io mi ricorderò di Rahab, e di Babilonia, genti, che mi conoscono. Ecco, che i stranieri, e Tiro, e il popolo degli Etiopi, tutti questi vi avrai, loro stanza.I wil be mindeful of Raab, and Babylon knowing me. Behold the foreners, and Tyre, & the people of the Aethiopians, these were there. Shal it not be saidMemor ero Rahab et Babylonis, scientium me; / ecce alienigenæ, et Tyrus, et populus Æthiopum, / hi fuerunt illic. 5Shall not Sion say: This man and that man is born in her? and the Highest himself hath founded her.Non sarà egli detto riguardo a Sionne: uomini, e uomini in lei son: nati, e lo stesso Altissimo è quegli, che la ha fondata?of Sion Man and man, is borne in her; and the Highest himselfe founded her?Numquid Sion dicet: Homo et homo natus est in ea, / et ipse fundavit eam Altissimus ? 6The Lord shall tell in his writings of peoples and of princes, of them that have been in her.Il Signore nella lista de' popoli, e de' principi dirà di quelli, che in lei sono stati.Our Lord wil declare in scriptures of peoples, and of princes: of those that haue bene in her. The habitation in thee,Dominus narrabit in scripturis populorum et principum, / horum qui fuerunt in ea. 7The dwelling in thee is as it were of all rejoicing.E come quelli, che abitano in te sono tutti nell'allegrezza.is as it were of al reioycing.Sicut lætantium omnium / habitatio est in te.
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Mountains. So far the Jews extend the title, supposing that the subject of this canticle was concerning Sion, Moria, etc. Others think that, thereof, refers to a part of the psalm which has been lost, (Calmet) or to the temple or city which occupied the prophet's thoughts; or it is sufficiently explained by the word Sion, which follows, as the relative sometimes comes first. (Du Hamel) See Proverbs 14:3.
Ferrand
This psalm might be composed (Berthier) by some of the Corites, during, or after the captivity, when Jerusalem received strangers within her walls, as a figure of the Christian Church; (Isaias 2:2., and Zacharias 8:20.; Calmet) or David (Berthier) might write it when he had removed the ark to Sion, which was to be the seat of the true religion. (Ferrand)
Haydock
Mountains. The apostles and prophets; (Ephesians 2:20.; Challoner) on which the Church is founded. (Haydock)
Calmet
The city was styled holy, from the temple built on Moria. Several other mountains were included within its walls. (Calmet)
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Haydock
Jacob. Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) which God has chosen for his spouse, having abandoned the synagogue, (Apocalypse 21:9.; Calmet) which was only intended to be a pedagogue. (Haydock)
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Challoner
Rahab. Egypt, etc. To this Sion, which is the Church of God, many shall resort from all nations. (Challoner)
Worthington
Christ gives his apostles command to preach to all, Matthew xxviii., and Luke 24:27. (Worthington)
Calmet
Some have supposed that Rahab, who received the spies, is here put, to signify the Chanaanites. But her name is written Reb; and the word before us is Rahab, (Haydock) signifying "pride," (Menochius) or Egypt; particularly the Delta, which is still called Rib. (Calmet)
Haydock
Me. I will receive into my Church not only the Jews, but also the most abandoned nations. (Haydock)
Menochius
Foreigners. Philistines, Psalm 82:8. (Menochius)
Haydock
Were. Hebrew, "this man was born there." (Haydock)
Calmet
In Christ there is no distinction of nations, Romans 10:12. The Jews will never shew us the completion of this prophecy any where but in the Church. (Calmet)
Worthington
It is spoken of as past, to denote the certainty of the event. (Worthington)
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Challoner
Shall not Sion say, etc. The meaning is, that Sion, viz., the Church, shall not only be able to commemorate this or that particular person of renown born in her, but also to glory in great multitudes of people and princes, of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles. (Challoner)
Worthington
We might also translate, "shall it not be said of Sion?" (Worthington)
Haydock
Some may have read dicetur, instead of dicet. "Shall not a man say to Sion, yea, a man is born in her?" (Haydock)
Berthier
Septuagint have, "mother," metre, which St. Jerome says should be meti, shall not. Other nations may have produced some great men. But Sion has given birth to the Man-God, who was brought into the world in its vicinity, and preached and rose again there. (Berthier)
Menochius
She has had many heroes, and has been founded by the Highest. (Menochius)
Worthington
Christ, both God and man, is the builder of his Church, and people, in admiration, recount how many great personages have embraced her communion. (Worthington)
Bellarmine
John the Baptist, a man sent by God, announced the Messias; who, according to his humanity, was born of a virgin, among the people of Sion; while, by his divine nature, He was the most High. (Denis the Carthusian) (Bellarmine)
See Amama.
Calmet
Sion, or Jerusalem, shall be the mother of an infinite multitude, (Isaias 49:18.) the metropolis of Judea. Septuagint, Arabic, etc., read, "mother," in this sense. People deemed it an honour to be born there. (Calmet)
Du Hamel
Christ "became man for our sakes, being God before us. How do we know this? The Lord has told us in the writings of peoples." (St. Augustine) (Du Hamel)
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Calmet
Writings. He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet)
Berthier
The New Testament explains the vocation of the Gentiles, and the incarnation of Christ. (Berthier)
St. Jerome
The Scriptures are the books of all mankind, as well as of princes. All are equally interested in their contents, and ought to become acquainted with them. Hebrew, "the Lord has numbered, writing down peoples: He was born in it for ever." (St. Jerome)
Haydock
This refers to Jesus Christ, whose birth is also specified in the preceding verse, (Berthier) as ennobling Sion, far more than that of Homer, Alexander, or Caesar could do any of the pagan cities, Egypt, etc., ver. 4. (Haydock)
Menochius
The mystery of the incarnation will shine forth at the last day, as well as the glory of the elect. But these things are already consigned in part to all nations, in the writings of the apostles, (Berthier) and in ecclesiastical history. (Menochius)
Berthier
Princes, is not here in Hebrew. (Berthier)
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Berthier
The dwelling, etc. Hebrew, "the singers, like people dancing, (for joy) all my fountains are in thee." St. Jerome reads, "strong ones," and (Haydock) others, "my thoughts," instead of "fountains;" which shews that they have read differently. Vesharim, may signify and princes, taken form the line above, though of this we ought to have some proofs from manuscripts, etc. (Berthier)
Berthier
The authority of the Septuagint may perhaps suffice, (Haydock) as they have read more correctly mauni, "habitation," rather than mahyanai, as we have at present. (Berthier)
Hammond
If we adopt this sense, (Haydock) the fountains may denote the nations which shall spring from Sion, Psalm 67:27. (Hammond)
Calmet
All the inhabitants shall be filled with joy in the heavenly Jerusalem, Apocalypse 17:15. (Calmet)
Berthier
This short, but difficult psalm, allegorically describes the mystery of Christ, and of the Church. (Berthier)
Menochius
Catholics may taste pure delights, having peace of conscience, etc. But the blessed enjoy the most perfect content in the Church triumphant. (Worthington) (Menochius)
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The holy mountains.... The apostles and prophets. Eph. 2.20.
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Shall not Sion say, etc.... The meaning is, that Sion, viz., the church, shall not only be able to commemorate this or that particular person of renown born in her, but also to glory in great multitudes of people and princes of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles.
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Christs Church was first founded in Ierusalem on whitsunday, Act. 2. in mount Sion, which hath two toppes, in one of which the Temple stood, in the other Dauids towre o• palace.
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The Prophet in the person of Christ, saith he wil commend vnto his Apostles, and other Apostolical men, that they conuert al nations (as our Sauiour gaue expresse commission and commandment. Math. 28. Luc. 24. v. 47. Act. 1. v. 8.)
naming here Raab (which is Aegypt) and Babylon:
The Philistims, Tyrians, Aethiopians,
& the rest, shal be regenerate in this Church, which for the assured certaintie therof (after the prophets maner of speaking) is affirmed in the pretertence, as if it were then donne.
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It shal be reported, or one shal say to an other: Loe this and that man, al these and al these men are regenerate by Baptisme in the Church of Christ.
God himselfe, Christ God and Man, founded this Church.
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The multitude of the elect is so great, that only God knoweth the number,
and the qualities of al sortes, of Princes, Prelates, and Peoples.
Great spiritual ioy with peace of conscience, is in true Christian Catholiques in the militant Church; but the blessed haue the most absolute & secure ioy of al, in the Church triumphant.
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St Jerome † AD 420 The Letters of St. Jerome 46.4
4. You have long been anxious to break forth into speech; the very letters we have formed perceive it, and our paper already understands the question you are going to put. You will reply to us by saying: it was so of old, when “the Lord loved the gates of Zion more than all the dwellings of Jacob,” and when her foundations were in the holy mountains.
St Jerome † AD 420 The Letters of St. Jerome 108.9
… Of its storming it is written, “Woe to Ariel, to Ariel”—that is, God’s lion, (and indeed in those days it was extremely strong)—“the city which David stormed:” and of its rebuilding it is said, “His foundation is in the holy mountains: the Lord loveth the gates of Zion more than all the dwellings of Jacob.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.2
2. “Her foundations are upon the holy hills” (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… as much as to say, that He loves and chooses the virtuous, and rejects and hates the unrighteous. And divine Scripture says the same of the Father; ‘The Righteous Lord loveth righteousness; Thou hatest all them that work iniquity ,’ and ‘The Lord loveth the gates of Sion, more than all the dwellings of Jacob
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.4
4. “The Lord loveth the gates of Sion more than all the dwellings of Jacob” (
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St Gregory Thaumaturgus † AD 270 Four Homilies 3
… My pity is evoked for the object of this enmity, and I desire to seize the enemy. Yet I wish to keep this mystery, which I confide to thee alone, still hid from all the powers of heaven. Go thou, therefore, to the Virgin Mary. Pass thou on to that animate city whereof the prophet spake in these words: ‘Glorious things were spoken of thee, O city of God.’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.7
7. And in what city but in this newly built and God-constructed one, which is a ‘church of the living God, a pillar and foundation of the truth,’ concerning which also another divine oracle thus proclaims, ‘Glorious things have been spoken of thee, oh city of God.’
St Augustine of Hippo † AD 430 City of God 10.7
… For we and they together are the one city of God, to which it is said in the psalm, “Glorious things are spoken of thee, O city of God;”
St Augustine of Hippo † AD 430 City of God 11.1
… For there it is written, “Glorious things are spoken of thee, O city of God.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.25
… when, further, it is considered that so many nations are comprehended in that city, of which it is written, “Glorious things are spoken of thee, O city of God;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.30
… but yet in the praises of God by that everlasting City which is above, there will not be wanting a perpetual confession of the greatness of that happiness. For to that City itself, to which another Psalm
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.4
4. Give heed, brethren, give heed, I entreat you. For it delighteth me yet to speak a few words to you of this beloved City. For “most glorious things of Thee have been spoken, City of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.5
5. “Very excellent things are said of thee, thou city of God” (
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… they were there. Sion is my mother, shall a man say; and in her was born a man” (forasmuch as the God-man was born), and He built her by the Father’s will; that you may know how Gentiles then flocked to Him, because He was born the God-man who was to build the church according to the Father’s will—even of other races also.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.9
… For inquire how she was saved: this only she said: For your God is God in heaven and upon earth . Your God; for her own she did not dare to say, because of her wanton life. And if you wish to receive Scriptural testimony of her having been saved, you have it written in the Psalms: I will make mention of Rahab and Babylon among them that know me
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.10
… So, without, the name of Joshua was a sign of victory to those who fought; within, the semblance of the Lord’s Passion was a sign of salvation to those in danger. Wherefore, because Rahab understood the heavenly mystery, the Lord says in the Psalm: “I will be mindful of Rahab and Babylon that know Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.5
… Now the earthly city has been destroyed: after suffering the enemy’s rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow hath passed away. Whence then are “very excellent things spoken of thee, thou city of God”? Listen whence: “I will think upon Rahab and Babylon, with them that know Me” (
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Tertullian † AD 220 Against Praxeas 27
… Emmanuel which, being interpreted, is, God with us.” Besides, the flesh is not God, so that it could not have been said concerning it, “That Holy Thing shall be called the Son of God,” but only that Divine Being who was born in the flesh, of whom the psalm also says, “Since God became man in the midst of it, and established it by the will of the Father.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.11
… for the Godhead sheds no tears; but He wept in that nature in which He was sad; He wept in that in which He was crucified, in that in which He died, in that in which He was buried. He wept in that which the prophet this day brought to our minds: “Mother Sion shall say, A man, yea, a man was made in her, and the Most High Himself established her.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.12
… For one is the Son of God, both born of the Father and sprung from the Virgin, differing in order, but in name agreeing in one, as, too, the lesson just heard teaches for “a man was made in her and the Most High Himself established her;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
… when He wept, and was sorrowful even unto death, it was of our nature. Why ascribe the properties and incidents of our nature to the Godhead? That He was even, as we are told, “made,” is a property of a body. Thus, indeed, we read: “Sion our mother shall say: ‘He is a man,’ and in her He was made man, and the Most High Himself laid her foundations.”
St Jerome † AD 420 The Letters of St. Jerome 54.18
… Marcella proclaims His glory now that He has won His triumph. Anna spoke of Him to all those who waited for the redemption of Israel; Marcella cries out with the nations of the redeemed: “A brother redeemeth not, yet a man shall redeem,” and from another psalm: “A man was born in her, and the Highest Himself hath established her.”
St Augustine of Hippo † AD 430 City of God 17.16
… For thence came the Virgin Mary, in whom Christ assumed flesh that He might be man. Of which city another psalm says, “Mother Sion, shall a man say, and the man is made in her, and the Highest Himself hath founded her.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.6
… Who is this man? It tells if we hear, if we understand. It follows, as if a question had been raised, through whose aid Rahab, Babylon, the Philistines, Tyre, and the Morians, gained an entrance. Behold, through whom they come; “Sion, my mother, a man shall say; and a man was born in her, and Himself the Most High hath founded her” (
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… For the Virgin this day brought forth Immanuel in Bethlehem. The voice that of old Isaiah spake, to-day became reality. He was born there who in writing should tell the Gentiles’ number! The Psalm that David once sang, by its fulfilment came to-day!
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.7
… and Christ, Man for our sake, God before us, sings within us all. But is this much to say, “before us,” of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? “The Lord shall rehearse it when He writeth up the people” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
… may He give strength and power unto his people, and Himself present to Himself His flock resplendent and spotless and worthy of the fold on high, in the habitation of them that rejoice,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.8
8. So thus, after drawing together and mingling every source of joyous exultation, how doth he conclude? “The dwelling as of all that shall be made joyous is in Thee” (
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v. 4 commemoro ΠΆΠΑ et Babylonem inter scientes me; 14882, nomen est Aegypti 89,11 hebr. populis nominati sunt, hie in universum de omnibus sermo est, qui in libro seu albo Dei continentur ; ibi autem, seu in cognitione Dei ad unum omnes adsunt. Et Deus illos agnoscit ut suos qui in Sion nati sunt, cives Sion sunt. Textus LXX et vulg est obscurus; iam Aus. recte notavit : reliquorum interpretum editiones clarius (λευχότερον) sententiam exposuerunt; et ideo adscribit verba Aq. Theod. Quare verba LXX et vulg in eunden sensum trahenda sunt. Adiungitur in
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v. 7 epiphonema ad Sion de magno gaudio piorum in ea commorantium (Gen.), valde gaudent omnes qui in Sion habitant ; habitatio in te omnium est sieut habitatio laetantium. Hebr vertit HBer (sequens Aq): et cantabunt quasi in choris : omnes fontes mei in Le, ἄδοντες ὡς χοροί, cantant quando saltant : omnes fontes mei in te. Intellige fontes eo modo quo saepe sermo fit : torrente voluptatis. potabis eos 35,9: de fontibus salutis 15. 12,3; fons vitae Ps. 35,10; Prov. 6,11 veniet ut fons messis tua ; saepius aquae symbolum sunt bonorum Is. 43,20 ; 44,3. Unde profitentur bona salutis sibi provenire ex Sion. Hic psalmus itaque complectitur illa. vaticinia. messiana de vocatione et salute gentium, vide Is. 2,2-4; 14,1; 49,6; 54,15 ; 60,5 sq. Ez. 16,61 ; 37,28. Am. 9,12. Mich. 4, 1-3. Est ulterior quaedam explicatio illius : תו te, מו semine tuo benedicentur omnes gentes (cf. Petit, ut audiatur a. Deo oratio ; nam obrutus miseriis, iam quasi assimilatus mortuis est, sine adiutorio, veluti in profundo orco collocatus (v. 2-7). Insuper ira Dei gravi pondere premitur, factus abominapluribus monens a mortuis nihil gloriae ac laudis Deo pendi (v. 8-13). qui lam a iuventute afflictionibus erat expositus ; utique furor Dei me Ardens effunditur precatio expositis tribulationibus ; at nihil adiumeam? et concluditur assertione afflictionis a Deo et hominibus precanti factae. In hae rerum conditione. psalten. nihilominus retinere spem ac fiduciam in Deum salvatorem edocemur statim ab initio; nam qui mihi est auctor et largitor salutis; et tali persuasione humihter petit v. 3, ut oratio sua admittatur coram facie Dei, ut Deus inclinet aurem ad clamorosam flagitationem. Id aequum videtur; nam tribulamalis ; mors proxime instat ; iam accenseor v. 5 illis qui descendunt in fossam, in sepulerum ; desperatum est de vita mea ; factus sum sicut vir invalidus (Hier) ; infer mortuos liber, Sym ἐντὸς νεχρῶν ἀφεὶς ἐλεύecce (ἀτεθείς ) inter mortuos dimissus liber ; veteres omnes vertunt liber ; sensus itaque erit : inter mortuos reputor, cum adhuc liber sim et vivus ; vivens mortuus sum ; alii putant verti posse : inter mortuos stratum meum ; alii coniectant aliud. verbum : . habito, reputor ; sicut vulnerati, interfecti (Hier, et alii) iacentes in sepulcro, quorum curam Deus iam non gerit, nam absceissi sunt a manu, a protectione Dei. Idque eadem comparatione declaratur v. 7 posuerunt me, posuisti me (hebr, Hier, al.) in fossa profundissima, in locis tenebricosis et profundis. Hisce comparationibus describitur extrema rerum inopia, status plane desperatus, conditio prostrata. Ex complurium opinione vix sermo erit de uno aliquo, verum potius de calamitate quadam nationali, ex qua quomodo emergendum sit nullibi apparet. Quare videntur sibi sicu£ mortui, vivimus quidem adhuc, sed haec vita 1psa est pernicies ; aestimamur velut in sepulero abditi, nam Deus nostri oblitus est ; ope eius destitummur, sicut illi ; obvolvimur tenebris sicuti mortui. Huius derelictionis ratio intelligitur posita in ira Dei v. 8 ineumbit super me furor tuus et cunctis fluctibus tuis afflixisti me (Hier, Sym), cf. 41,8, fluctus tui, imago calamitatum inundantium et opprimentium. Practerea Deus etiam amicos reddidit mihi alienos, ita ut a. me longe recedant; posuisti me (hebr, Hier, Sym) abominationem 11118 ; ita me percussisti clade et calamitatibus, ut amici qui olim fuerint iam me abominentur tamquam a Deo abiectum — tamquam leprosum (Ag.); /raditus sum, clausus sum ita ut egredi non possim; undique malis obseptus, ita ut effugium nullibi pateat cf. Lam. 3,1; oculi mei tabescunt prae afflictione ; cf. Ὁ, 8; Iob 19, 13 sq. In tali statu utique cotidie clamat ad Deum v. 10 et expandit manus ad Deum at frustra, nihil subsidii conceditur. | Et quanta vehementia petat, ut auxilium diu dilatum tandem concedatur, apparet ex eo quod confugit ad ultimum 11100 veterum sanctorum argumentum : solum me viventem beneficiis donare potes, solum vivens te laudare possum (cf. 6,6; 29,10; 1153,17. Is. 38,18). Quare bene notat ad v. 11 Calm. : « haec argumenta frequenter urgent sacri scriptores, ut Deum ad opem sibi ferendam seque discrimine liberandos trahant ; nihil aptius illis occurrebat, quo illius et excitaretur gloria et misericordia flecteretur ; eaque ratione tacite pollicebantur fore, retur ». Unde: ne sinas me penitus interimi ; nam v. 11: neque enim mortuis soles mirabilia operari; vita nostra tempus est et occasio ostendendae tuae potentiae! auf medici suscitabunt LXX vulg, neque medici poterunt nos suscitare, ut denuo tibi in vita 186 laudes dicamus; verum nihil de medicisin hebr ! : num umbrae surgent, ut confiteantur tibi? numquid in sepulcro narratur benevolentia (gratia) tua, vel in loco interitus fidelitas tua? numquid noscentur im tenebris mirabilia tua et i1ustitia tua 1n. terra oblivionis ? ef. de terra. oblivionis Iob 14,24 ; 21,21. Invocavit Deum salutis suae v. 2; quia itaque. post. mortem iam non est tempus et occasio salutis conferendae aut opis praestandae, idcirco v. 14 ef ego ad te clamo et mane oratio mea venit coram te. Singulis diebus orat; at v. 15 quare abicis animam meam (hebr, Hier, Aq Sym syr targum) 1. e. desiderium, petitionem animae meae; unde vulg repellis orationem meam, LXX, ut hebr, τὴν ψυχήν μου, forte melius explicabis : quare repellis, seu abiieis me? ascondis faciem tuam a me? ne quasi videas, audias me ; lumen vultus Dei est favor Dei; abscondere faciem idem ac negare favorem et gratiam. Et ad cumulum miseriae accedit eius diuturnitas v. 16 : afflictus sum et aerumnosus (Hier), hebr moriens, Sym ἐχλείπων deficiens a iuventute tot. infestationes expertus est .populus Israel, ut in conditione 1)פוז) eiusmodi querela omnino sit 36 rem: porto terrores tuos et conturbatus sum (Hier), LXX ἐξηπορήθην, אפונה ? alii emendant אפונה ad aetatem post iuventutem nationis : grandior et provectior factus aetate, humiliatus sum et conturbatus; sed facile cernitur esse menda interpretationis quae ex נשאתי facile explicatur. Nulla conceditur requies v. 17 super me transeunt irae tuae, et terrores tui me opprimunt; 61. Iob 6, 1. Ardoribus irae et terroribus quasi involutus est et plane conclusus v. 18 cireumdant me sicut aqua tota die ; cf. 41,8; vallant me pariter (cf. Hier) ; cf. Lam. 3,9; exprimitur copia malorum magna et perennis sine intermissione. Neque quisquam ex nobis et amicis adest consolator v. 19 longe fecisti a me amicum et sodalem (Hier) ; familiares sunt — tenebrae (hebr); videtur accipiendum esse, uti illud : putredini dixi : pater meus es ; mater mea et soror mea vermibus (Iob 17,14). Unus amicus familiaris mihi restat — caligo, tenebrae; ita amara quadam ironia concluditur psalmus iam ultra exspectaret praeter orci tenebras, hisce consolandus quasi
86:4
… But the biblical texts that invite us to place C. in Africa, south of Egypt, that is, vaguely in modern Ethiopia (v.), are much more numerous (cf. 2 Kings 19:9; Ps. 67:32; 86:4; Is. 11:11; 18:1; 20:3, 5; Ez. 29:10).
In Ps. 86:4 and Isa. 30:7 R. is the symbolic name of Egypt. …
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.