Domine, refugium. A prayer for the mercy of God: recounting the shortness and miseries of the days of man.
Under the forme of prayer, the psalmist describeth the shortnes of mans life and other calamites. 7. Gods strict iudgement. 13. but first his comfortable mercie: 16. and perpetual regard of his owne worke.
1A prayer of Moses the man of God. Lord, thou hast been our refuge from generation to generation.Orazione di Mosè uomo di Dio. Signore, tu se' stato nostro rifugio per tutte quante le età.A prayer of Moyses the man of God. Lord, thou art made a refuge for vs: from generation vnto generation.Oratio Moysi, hominis Dei. Domine, refugium factus es nobis / a generatione in generationem. 2Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God.Prima che fossero fatti i monti, o formata la terra, e il mondo, da tutta l'eternità, e per tutta l'eternità, o Dio, sei tu.Before the mountaines were made, or the earth and the world formed: from euerlasting euen vnto euerlasting thou art God.Priusquam montes fierent, / aut formaretur terra et orbis, / a sæculo et usque in sæculum tu es, Deus. 3Turn not man away to be brought low: and thou hast said: Be converted, O ye sons of men.Non ridur l'uomo nell'abbiezione tu, che dicesti: Convertitevi, o figliuoli degli uomini.Turne not away man into humiliation: thou saidst: Be conuerted ye children of men.Ne avertas hominem in humilitatem: / et dixisti: Convertimini, filii hominum. 4For a thousand years in thy sight are as yesterday, which is past. And as a watch in the night,Perocché mille anni dinanzi agli occhi tuoi son come il dì di ieri, che è trapassato; E come una vigilia notturna:Because a thousand years before thine eies, are as yesterday, that is past. And as a watch in the night,Quoniam mille anni ante oculos tuos / tamquam dies hesterna quæ præteriit: / et custodia in nocte 5Things that are counted nothing, shall their years be.i loro anni saran come cosa, che nulla si stima.thinges that are counted nothing shal their years be.quæ pro nihilo habentur, / eorum anni erunt. 6In the morning man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither.In un giorno passa com'erba: al mattino fiorisce, e passa; sulla sera, cade, e s'indurisce, e si secca.In the morning as an herbe he shal passe, in the morning he shal florish, and passe: in the euening he shal fal, be hardened, and withered.Mane sicut herba transeat; / mane floreat, et transeat; / vespere decidat, induret, et arescat. 7For in thy wrath we have fainted away: and are troubled in thy indignation.Siam venuti meno sotto il tuo sdegno, e pel tuo furore viviamo in turbamento.Because we haue faynted in thy wrath, and in thy furie we are trubled.Quia defecimus in ira tua, / et in furore tuo turbati sumus.
8Thou hast set our iniquities before thy eyes: our life in the light of thy countenance.Hai collocate davanti a te le nostre iniquità, e la nostra vita davanti alla luce della tua faccia.Thou hast put our iniquities in thy sight: our age in the light of thy countinance.Posuisti iniquitates nostras in conspectu tuo; / sæculum nostrum in illuminatione vultus tui. 9For all our days are spent; and in thy wrath we have fainted away. Our years shall be considered as a spider:Così tutti i giorni nostri sono mancati, e noi sotto il tuo sdegno siam consumati. Come tela di ragno saran considerati gli anni nostri:Because al our daies haue failed: and in thy wrath we haue failed. Our yeares shal be considered as a spyder:Quoniam omnes dies nostri defecerunt, / et in ira tua defecimus. / Anni nostri sicut aranea meditabuntur; 10The days of our years in them are threescore and ten years. But if in the strong they be fourscore years: and what is more of them is labour and sorrow. For mildness is come upon us: and we shall be corrected.pe' giorni di nostra vita si hanno i settant'anni. E pe' più robusti gli ottanta anni: e il di più è affanno, e dolore. Dapoichè è venuta in aiuto la (tua) benignità; e noi sarem tosto rapiti.the daies of our yeares in them, are seuentie yeares. And if in strong ones eightie years: and the more of them, labour and sorrow. Because mildnes is come vpon vs: and we shal be chastised.dies annorum nostrorum in ipsis septuaginta anni. / Si autem in potentatibus octoginta anni, / et amplius eorum labor et dolor; / quoniam supervenit mansuetudo, et corripiemur. 11Who knoweth the power of thy anger, and for thy fearChi sa conoscere la grandezza dell'ira tua? e chi sa comprendere la tua indignazione,Who knoweth the powre of thy wrath: and for feareQuis novit potestatem iræ tuæ, / et præ timore tuo iram tuam 12Can number thy wrath? So make thy right hand known: and men learned in heart, in wisdom.come tu se' formidabile? Fa adunque conoscere (a noi) la tua destra, e da a noi un cuore illuminato dalla sapienza.to number thy wrath? So make thy righthand knowne: and men learned in hart, in wisedome.dinumerare ? / Dexteram tuam sic notam fac, / et eruditos corde in sapientia. 13Return, O Lord, how long? and be entreated in favour of thy servants.Volgiti a noi, o Signore: e fino a quando (sarai sdegnato)? placati co' servi tuoi.Turne ô Lord, how long? and be intreated for thy seruants.Convertere, Domine; usquequo ? / et deprecabilis esto super servos tuos. 14We are filled in the morning with thy mercy: and we have rejoiced, and are delighted all our days.Sarem ripieni al mattino di tua misericordia, e saremo nella esultazione, e nel gaudio per tutti i giorni nostri.We are replenished in the morning with thy mercie: and we haue reioyced, and are delighted al our daies.Repleti sumus mane misericordia tua; / et exsultavimus, et delectati sumus omnibus diebus nostris.
15We have rejoiced for the days in which thou hast humbled us: for the years in which we have seen evils.Avrem letizia per ragione de' giorni, ne' quali tu ci affliggesti, e per gli anni, ne' quali vedemmo miserie.We haue reioyced for the daies wherin thou hast humbled vs: the yeares, wherin we haue seene euils.Lætati sumus pro diebus quibus nos humiliasti; / annis quibus vidimus mala. 16Look upon thy servants and upon their works: and direct their children.Getta il tuo sguardo sopra i tuoi servi, e sopra le opere tue; e reggi tu i loro figliuoli.Looke vpon thy seruants, and vpon thy workes: and direct their children.Respice in servos tuos et in opera tua, / et dirige filios eorum. 17And let the brightness of the Lord our God be upon us: and direct thou the works of our hands over us; yea, the work of our hands do thou direct.E la luce del Signore Dio nostro sia sopra di noi: e governa tu in noi le opere delle nostre mani: e l'opera delle mani nostre governa tu.And let the brightnes of our Lord God be vpon vs, and direct thou the workes of our handes ouer vs: and the worke of our handes doe thou direct.Et sit splendor Domini Dei nostri super nos, / et opera manuum nostrarum dirige super nos, / et opus manuum nostrarum dirige.
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Du Hamel
God. This characterizes the Jewish legislator [Moses]. (Berthier) (Deuteronomy 33:1.) (Du Hamel)
Tirinus
David composed it in his [Moses'] name, (Menochius) or it bears some analogy with his writings. St. Jerome maintains, that he [Moses] was the author of the nine following psalms, (Calmet) which have no title in Hebrew. (Tirinus)
Calmet
But St. Augustine thinks they would then have formed a part of the pentateuch. (Calmet)
Bellarmine
The life of man was longer in the days of Moses than seventy or eighty years. (Bellarmine; ver. 10.)
Worthington
Moses cannot be the author of the 94th and 95th psalms. (Worthington)
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Calmet
Formed. Hebrew, "brought forth," Job 38:8. (Calmet)
St. Jerome
Here Origen improperly concluded the sentence. (St. Jerome, Ep. ad Cypr.)
Calmet
God, is not in Septuagint, Syriac, or ancient Latin psalters. (Calmet)
Haydock
Al signifies both God, and not, and seems to be twice explained in the Vulgate, as Hebrew omits not, ver. 3. (Haydock)
Worthington
The sentence would be very striking, if God were left out, as it is done by Houbigant. The eternity of matter is refuted by this text. (Berthier) (Worthington)
Calmet
God's eternity is contrasted with man's short life. (Calmet)
Menochius
New gods must of course be false. (Menochius)
Plut. Conviv. viii
Plato asserted, that "the creator of all must be unbegotten and eternal." (Plut. Conviv. viii.)
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Challoner
Turn not man away, etc. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner)
Worthington
God wills not the death of the sinner. (Worthington)
St. Augustine
Give him grace not to yield to his base passions. (St. Augustine)
Calmet
Hebrew, "thou humblest man," (Haydock) that he may enter into himself. (Calmet)
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For, et. This thought naturally tends to convert the sinner.
Calmet
Watch. Consisting of three hours, (Berthier) which were of unequal length, according to the seasons. (Calmet)
Haydock
A thousand years seem not so long to God. (Haydock)
Calmet
What then must be the short life of man? See Job 7:8. (Calmet)
Worthington
None ever lived one thousand years. Yet what would that be, compared with eternity? (Worthington)
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Berthier
Their years be. Hebrew, "thou strikest, (Calmet) or inundatest them: they are a dream." But our version is accurate. (Berthier)
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Calmet
Fall. Hebrew, "it is cut down and dries." The heat of the climate caused the flowers to decay very soon, Isaias 40:6. Man's youth touches on old age. (Calmet)
Berthier
The present moment is all we can call our own. (Berthier)
Worthington
"A young man may die soon: an old man cannot live long," says an English proverb. (Worthington)
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Haydock
Life. Literally, "age." Thou clearly discernest all our proceedings. (Haydock)
Berthier
Man is condemned for Adam's sin. The Israelites who were fit for arms, and gave way to murmuring, were sentenced to die in the desert. He may allude to this event. (Berthier)
St. Jerome
Hebrew may signify also, "our hidden things," or "youth," (Calmet) or "mistakes," (Houbigant) or "negligences." (St. Jerome)
Haydock
From these we should always pray to be delivered, Psalm 24:7. (Haydock)
Haydock
Sin occasions the shortness of life, (Worthington) as man was created to be immortal. (Haydock)
Menochius
Before the deluge, men lived indeed longer. (Menochius)
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Challoner
As a spider. As frail and weak as a spider's web; and miserable withal, whilst, like a spider, we spend our bowels in weaving webs to catch flies. (Challoner)
Tirinus
Meditabuntur is here used in a passive sense. (Tirinus)
St. Jerome
Hebrew, "we have spent our years like one speaking a word." (St. Jerome)
Haydock
When he has done, the sound is no more: so their memory has perished with a sound, Psalm 9:8. (Haydock)
Calmet
Hebrew, Chaldean, etc., do not mention the spider: Yet it seems to have been originally in the text, as it is recognized by the Syriac, Septuagint, and the other Greek interpreters, and makes the sense more complete. (Calmet)
Berthier
The transcribers might more easily omit than the Septuagint, etc., could insert this word. (Berthier)
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Calmet
In them. Years, (Calmet) "in the world." Chaldean, "altogether." Symmachus, years. This was the usual term of man's life in David's time, (Haydock) and about the captivity, when this was written. Many lived above one hundred years when Moses wrote. (Calmet)
Berthier
Yet this proves nothing, as there are still instances of equal longevity, though it is true, that people in general seldom live above seventy, or eighty, or if they do, their days are a burden to them. The same might be the case under Moses. He probably here alludes to those warriors, who were cut off in the wilderness, few of whom would survive 80. (Berthier)
Calmet
The author of Ecclesiasticus, (xviii. 8.) gives one hundred, for the utmost limits of life. The pagan sages speak in the same style as the psalmist. (Calmet)
Bellarmine
Strong. Septuagint, "in dominion." But here it means in a vigorous constitution. (Bellarmine)
Calmet
Princes lived no longer than others. Hebrew and Vulgate may be "the prime, or most of them," as even a great part of the time before seventy, as well as after, (Haydock) is usually spent in misery, Genesis 47:9. (Calmet)
Challoner
Mildness. God's mildness corrects us: in as much as he deals kindly with us, in shortening the days of this miserable life; and so weaning our affections from all its transitory enjoyments, and teaching us true wisdom. (Challoner)
Haydock
Hebrew, "we pass quickly and fly away, (St. Jerome) like birds of passage, (Calmet) or "it is cut down soon," (Montanus) "in silence," (Drusius) tacitisque senescimus annis. (Haydock)
Berthier
St. Jerome wonders, that the Septuagint should have translated as they have done: But they are followed by Theodotion, and the Sext. edition, who may have had different copies, equally good. (Berthier)
Corrected (corripiemur) or "hurried away," Genebrard.
Amama
But this is not the sense of the Septuagint. (Amama)
Houbigant
"We grow tired." (Houbigant)
Worthington
It is a mercy of God to shorten men's lives, (Menochius) as many would sin more, if they had a probability of continuing upon earth. (Worthington)
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Worthington
Anger? God must punish actual sin severely, since he thus condemns mankind on account of original sin. (Worthington)
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St. Augustine
Thy right hand. Your Messias, to liberate and instruct us. (St. Augustine)
Haydock
"Make us know how to number our days thus, and we shall come to thee with a wise heart." (St. Jerome) (Ecclesiasticus 7:40.) (Haydock)
Amama
Septuagint have read iminoc for yamenu, "our days." (Amama)
Menochius
Make us truly wise, (Sa) or acquainted with teachers of truth. (Bellarmine) (Menochius)
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Montanus
We are. Hebrew, "Fill us." (Montanus)
Berthier
But the psalmist feels interiorly, that his petition has been granted. (Berthier)
Worthington
The prospect of a glorious immortality fills us with hope in proportion to our sufferings for the truth. (Worthington)
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Berthier
Yea, the work. Each in particular. Roman Septuagint, etc., omit this sentence, which Houbigant improperly deems useless. (Berthier)
Worthington
Charity must direct all. (St. Augustine) (Worthington)
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Turn not man away, etc.... Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee.
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As a spider.... As frail and weak as a spider’s web; and miserable withal, whilst like a spider we spend our bowels in weaving webs to catch flies.
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Mildness is come upon us, etc.... God’s mildness corrects us; inasmuch as he deals kindly with us, in shortening the days of this miserable life; and so weaning our affections from all its transitory enjoyments, and teaching us true wisdom.
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Some Expositors thincke Moyses was the author of this Psalme, and of the tenne next folowing. But others hold that Dauid vvas author of al, and that Moyses his name is here put in the title by Esdras, because this Psalme is like to the prayer of Moyses, vvhen the people prouoked Gods vvrath by their sinnes in the desert. And because mans creation, fal, punishmēt, and Gods mercie to vvards him, are here described: which Moyles first vvritte, as going before the vvritten lavv. And that Moyses made not this Pialme is probably gethered by the 10. verse, where the ordinarie age of men is described to be (in streingth and vigore) senentie yeares, or of some fourscore: and the greater part (of the one or the other) is in labour and sorovv. And it is euident (Deut. 34.) that Moyses liued in al an hundred and tvventie yeares, and his eye was not dimme, neither vvere his reeth moued. So Aaron, Iosue, and others commonly liued longer then is here mentioned. But Dauid vvas old and impotent at seuentie yeares. 3. Reg. 1. S. Hilarion, liuing neere seuentie yeares in his heremitage, S Remigius gouerning the Church of Rhemes, seuentie yeares, and the like are accounted to haue bene ful of dayes, and such as liued longer are reputed extraord narie. Agane it is more euidenly proued that Moyses vvas not author of the 94. and 95. Psalmes.
Alwayes from the beginning of the world to the end.
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The Prophet sheweth that the world was created in and with time, not eternal.
And that only God is eternal.
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e God hath often saide, that he vvould not the death of sinners, but rather that they be connerted and liue for euer.
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Though some liued long (none for al that did reach to a thousand yeares) yet it is nothing before God, and in respect of eternitie.
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The youth of man quickly passeth:
old age can not last long: vvherof cometh our English prouerb: A young man may dye sovvne, an old man can not liue long.
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Sinne the cause of shortnes of mans life.
Seculum.
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Mans life as brickle as a spiders vveb: or mans life vvasteth continually, as a spider vvasteth her self by spinning, and consuming her ovvne substance.
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These numbers literarly shew the shortnes of the longer sorte of mens liues. Mystically, seuen signifie the rest after laboures of this vvorld, and perteyn to the old testament: eight signifie the revvard in the resurrection, perteyning to the nevv testament. VVhich multiplied by tenne, a perfect number, make seuentie and eightie. VVhich ioyned together make an hundred and fiftie. The number of al these Psalmes.
These numbers literarly shew the shortnes of the longer sorte of mens liues. Mystically, seuen signifie the rest after laboures of this vvorld, and perteyn to the old testament: eight signifie the revvard in the resurrection, perteyning to the nevv testament. VVhich multiplied by tenne, a perfect number, make seuentie and eightie. VVhich ioyned together make an hundred and fiftie. The number of al these Psalmes.
It is of Gods milde prouidence, that mans life is short, for that manie if they vvere sure, or had probabilitie to liue long, vvould presume to sinne more.
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Seing God of his iustice punished al mankind, for one sinne of our first parente, his vvrath must nedes be very great to euerie sinner, for his ovvne proper sinnes.
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The hope of glorious resurrection turneth our calamities into spiritual ioy.
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Yea the more we suffer in this life for the truth, the greater is our comforth in hope of reward.
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Not only in that we are thy creatures, but also in that we are thy seruants, we are thy proper worke, therfore in both these respectes, ô God looke vpon vs with clemencie.
lead also our posteritie into the right way, and make them thy seruantes.
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O God illuminate our vnderstanding,
make our actions by thy grace profitable to vs.
and make perfect in vs the worke of charitie. In which one worke, al good workes are included and to which al other are directed. For then workes are right (sayth S. Angustin) when they are directed to this one end.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.6
… Furthermore also the Prophet Jeremiah said:— Ye are the temple of the Lord, if ye make fair your ways and your deeds . And of old David said:— Thou, Lord, hast been a dwelling-place unto us for generations; before the mountains were conceived and before the earth travailed, and before the world was framed; from age to age Thou art God.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.5
35. At the same time, becoming does not always imply creation; for we read: “Lord, Thou art become our refuge,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, “The Lord said unto my Lord, Sit Thou on my right hand,” they were silent, and “no man,” we read, “was able to answer Him a word.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.3
… as He is called the Father in respect to the Son, or the Lord in respect to the creature that serves Him; and that here, if anything thus relatively predicated, i.e. predicated in respect to something that is not Himself, is predicated also as in time, as, e.g. , “Lord, Thou hast become our refuge,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 5.2
… No stranger heareth us, we are all one, because we are all united in one. What shall we do then? “Whosoever saith to his brother, Thou fool, shall be in danger of hell fire: But the tongue can no man tame.” Shall all men go into hell fire? God forbid! “Lord, Thou art our refuge from generation to generation:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.4
… We must sing then to the Name of the Most High in turning the enemy behind: since we ought to choose rather to fly from him as a persecutor, than to follow him as a leader. For we have whither we may fly and hide ourselves in the hidden things of the Son; seeing that “the Lord hath been made a refuge for us.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.2
2. Therefore, down from the higher place fortified and protected, he, to whom the Lord hath been made a refuge, he, to whom is God Himself for a fortified place,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.2
2. “Lord,” he saith, “Thou hast been our refuge from one generation to another” (
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St Methodius † AD 311 Fragments 2
… “Thou art God from everlasting, and world without end.…For a thousand years in Thy sight are but as yesterday: seeing that is past as a watch in the night.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… Before the mountains were settled, before the hills, was I brought forth .’ And, ‘Before Abraham was, I am .’ And concerning Jeremiah He says, ‘Before I formed thee in the womb, I knew thee .’ And David in the Psalm says, ‘Before the mountains were brought forth, or ever the earth and the world were made, Thou art, God from everlasting and world without end
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.9
… Finally, in another passage you may read: “Before the mountains were brought forth, or ever the earth and the world were made, Thou art from everlasting to everlasting.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, “The raven returned not till the earth was dried up.” And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, “From age until age Thou art,”
St John Chrysostom † AD 407 Homilies on First Corinthians 39
But that the expression, “until,” spoken of God, and “unto,” do not signify an end, hear what one saith: “From everlasting unto everlasting Thou art God:” (
St John Chrysostom † AD 407 Homilies on Colossians 5
… but why, he saith not yet. “From the ages,” from the beginning, as one might say. And with reason he calleth that a mystery, which none knew, save God. And where hid? In Christ; as he saith in the Epistle to the Ephesians ( Eph. iii. 9 .), or as when the Prophet saith, “From everlasting even to everlasting Thou art.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
“How then,” says one, “does John lay down a beginning by saying, ‘In the beginning was’?” Tell me, have you attended to the “In the beginning,” and to the “was,” and do you not understand the expression, “the Word was”? What! when the Prophet says, “From everlasting and to everlasting Thou art” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 2
… 3 ), this did the other also openly declare by “the Word,” and by saying “by whom also He made the worlds.” For thus he shows Him to be both a Creator, and before all ages. What then? when the prophet saith, concerning the Father, “Thou art from everlasting and to everlasting” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.3
3. He adds, how He became our refuge, since He began to be that, viz. a refuge, to us which He had not been before, not that He had not existed before He became our refuge: “Before the mountains were brought forth, or ever the earth and the world were made: and from age even unto age Thou art” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.1
He created the ages Who Himself was before the ages, Whom the divine David thus addresses, From age to age Thou art
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.4
15. For then especially does the enemy lay his plans, when he sees passions engendered in us; then he supplies tinder; then he lays snares. Wherefore the prophet says not without cause, as we heard read to-day: “Surely He hath delivered me from the snare of the hunter and from the hard word.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.4
4. But as our life here is exposed to numerous and great temptations, and it is to be feared lest we may be turned aside by them from that refuge, let us see what in consequence of this the prayer of the man of God seeks for. “Turn not Thou man to lowness” (
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St Barnabas † AD 61 The Epistle of Barnabas 15
… And He Himself testifieth, saying, “Behold, to-day will be as a thousand years.”
St Justin Martyr † AD 165 Dialogue with Trypho 81
… the works of their toil shall abound’ obscurely predicts a thousand years. For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, ‘The day of the Lord is as a thousand years,’
St Hippolytus † AD 235 On Daniel 2.4
… for “a day with the Lord is as a thousand years.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 64.2
… Or if even this is so (for time flies, and a thousand years are in God’s sight as one day, or as a watch in the night,)
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.9
… What then: because we say, “delay not,” will He come before He hath determined to come? What meaneth this prayer, “delay not”? May not Thy coming seem to me to be too long delayed. For to thee it seemeth a long time, to God it seemeth not long, to whom a thousand years are one day, or the three hours of a watch.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.5
5. “For a thousand years in Thy sight are but as yesterday, which is past by” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.6
6. Next, the man of God, or rather the Prophetic spirit, seems to be reciting some law written in the secret wisdom of God, in which He has fixed a limit to the sinful life of mortals, and determined the troubles of mortality, in the following words: “Their years are as things which are nothing worth: in the morning let it fade away like the grass” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.6
… and when come, shall soon not be: for they do not come to be here, but to be gone. “In the morning,” that is, before they come, “as a heat let it pass by;” but “in the evening,” it means after they come, “let it fall, and be dried up, and withered” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.7
7. Making no secret that this fate is a penalty inflicted for sin, he adds at once, “For we consume away in Thy displeasure, and are troubled at Thy wrathful indignation” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.8
8. “Thou hast set our misdeeds before Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.15
15. “Let them alway be against the Lord” ( ver. 14 ). “Against the Lord,” meaneth in the Lord’s sight: for other translators have rendered this line, “let them be always in the sight of the Lord;” while others have rendered it, “let them be before the Lord alway;” as it is elsewhere said, “Thou hast set our misdeeds in Thy sight.”
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St Augustine of Hippo † AD 430 The Enchiridion 33
And so the human race was lying under a just condemnation, and all men were the children of wrath. Of which wrath it is written: “All our days are passed away in Thy wrath; we spend our years as a tale that is told.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.9
9. “For all our days are failed, and in Thine anger we have failed” (
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St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
For in the most general sense it holds good that it is apparently not possible for any man to remain altogether without experience of ill. For, as one says, the whole world lieth in wickedness;” and again, “The most of the days of man are labour and trouble.”
St Dionysius of Alexandria † AD 265 Exegetical Fragments 4
… For in the most general application it holds good, that it does not appear to be possible for any man to remain altogether without experience of ill: for, as one says, “The whole world lieth in wickedness;” and again, “The most of the days of man are labour and trouble,”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… And in the world everything is sold at its price, and a man exchanges one equivalent for another; but the promise of eternal life is bought for a trifle. For it is written, “The days of our life in them are threescore years and ten, but if they are in strength, fourscore years, and what is more than these is labour and sorrow
St Basil the Great † AD 379 The Hexæmeron 2.8
… Thus were created the evening and the morning. Scripture means the space of a day and a night, and afterwards no more says day and night, but calls them both under the name of the more important: a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. “The days of our years,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.38
… He was at no time free from the anguish of pain, but often in the day, sometimes in the hour, his only relief was the liturgy, to which the pain yielded, as if to an edict of banishment. At last, after a life of almost a hundred years, exceeding David’s limit of our age,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 7
… what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν , “to have trouble.” And, indeed, thus the Scripture is ever calling “wickedness” by the name of labor; as, for instance, “Under his tongue is toil and labor;” and again, “In the midst of them is toil and labor.” ( Ps. x. 7 ;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
[6.] But what, tell me? Art thou anxious about the end? It indeed is itself near, but each man’s life and death is nearer. For it is said, “the days of our years are seventy years; but if [one be] in strength, fourscore years.” (
St Jerome † AD 420 The Letters of St. Jerome 10.1
… For how few there are, either who go beyond their hundredth year, or who, going beyond it, do not regret that they have done so; according to that which the Scripture witnesses in the book of Psalms: “the days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow.”
St Jerome † AD 420 The Letters of St. Jerome 118.6
… and do you suppose that one so old as you are yourself can live much longer? David tells you how long a time you can look for: “the days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow.”
St Augustine of Hippo † AD 430 City of God 15.14
… And consequently those antediluvians lived more than 900 years, which were years as long as those which afterwards Abraham lived 175 of, and after him his son Isaac 180, and his son Jacob nearly 150, and some time after, Moses 120, and men now seventy or eighty, or not much longer, of which years it is said, “their strength is labor and sorrow.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.9
… which he asserts in the following lines: “our years are spent in thought like a spider.” “The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years, yet is more of them but labour and sorrow” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.11
11. “For who knoweth the power of Thy wrath: and for the fear of Thee to number Thine anger?” (
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St Augustine of Hippo † AD 430 Letters of St. Augustin 93.28
… “Tell me where Thou feedest, where Thou dost rest at noon: for why should I be as one veiled beside the flocks of Thy companions?” This is the same as is said in another place: “Make known to me Thy right hand, and those who are in heart taught in wisdom;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.7
… For they had one soul to Godward, and one heart. Tell me where Thou feedest, where Thou liest down in the midday?” What does the midday signify? “Great heat, and great brightness.” So then, “make known to me who are Thy wise ones,” fervent in spirit, and brilliant in doctrine. “Make known to me Thy Right Hand, and men learned in heart, in wisdom.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.12
12. “Make Thy right hand so well known” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.14
… This man of God giveth heed to this, and the prophetic spirit under the name of Moses continues thus, “Return, O Lord, how long? and be softened concerning Thy servants” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… For the walls of every adverse power, yea even of Jericho especially, falling down, and the gift of the Holy Spirit being then richly poured upon all men, every man perceiving the coming of the Spirit shall say, ‘We are all filled in the morning with Thy favour, and we rejoice and are made glad in our days
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.15
15. Next, in anticipation of future blessings, of which he speaks as already vouchsafed, he says, “We are satisfied with Thy mercy in the morning” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.15
… Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, “We have been satisfied,” etc. “We have been comforted again now, after the time that Thou hast brought us low, and for the years wherein we have seen evil” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… Then shall be heard “the voice of rejoicing and salvation in the tabernacles of the righteous.” Then shall we cry unto Him we have been “glad according to the days wherein Thou hast afflicted us and the years wherein we have seen evil,”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.16
16. But now in days that are as yet evil, let us speak as follows. “Look upon Thy servants, and upon Thy works” (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… ‘My hope is in the Everlasting, that He will save you, and joy is come unto me from the Holy One ;’ yet forasmuch as the Apostle, writing to the Hebrews, says, ‘Who being the radiance of His glory and the Expression of His Person ;’ and David too in the eighty-ninth Psalm, ‘And the brightness of the Lord be upon us,’ and, ‘In Thy Light shall we see Light
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.17
17. “And let the brightness of the Lord our God be upon us” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.14
… And the blessed David knew so well that by his own efforts he could not secure the increase of his work and labour, that he entreated with renewed prayers that he might obtain the “direction” of his work from the Lord, saying, “Direct thou the work of our hands over us; yea, the work of our hands do thou direct;”
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v. 1 quod perfugium (habitaculum, Hier) faetus sit populo suo iam per longam generationum seriem, quod se exhibuerit protectorem ae defensorem suorum. Praedicatur maiestas Dei ab eius aeternitate, quae a contrario, a brevissima et fugaci hominis duratione, illustratur;
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v. 2 antequam montes nascerentur et parturiretur terra (Hier, Aq. Sym), ἃ saeculo et usque in. saeculum tu es Deus, Deus ab aeterno et in aeternum est ; textus mass. antequam formares lerram. (parturires); sed cum veter ibus (ὠδινηθῆναι Aq, Svm ; πλασθὴν z« — LXX) forma passiva est legenda. Huic aeternitati Dei opponitur homi- — nis sors, et quidem ex hebr cum allusione ad Gen. 3, 19 : redire facis (redigis) hominem in pulverem, et dixisti : redite, filii hominum ; illud dixisti non potest apte intelligi quasi repetitio membri prioris et eius confirmatio, sed videtur novum quid inducere ; scil. Dei ordinationem, ut abeunte in pulverem una generatione succedat altera ; generatio praeterit et generatio advenit (Eccle. 1,4). LXX, vulg ne avertas nos ad ruinam ; ne. nos penitus despicias (Jus. Theod.); huic petitioni quasi - . iam obviam venit Deus : e£ dixisti. . Atque haec successio generationum et hominis vita comparata cum Dei aeternitate quam maxime effert fragilitatem. et brevitatem rerum humanarum ; nam mille anni, spatium longissimum quod nulla vita humana unquam explevit, sunt ante oculos Dei, sicut memoria diei hesternae; recordantibus nobis diei praeteriti quam breve spatium nobis videtur? Hae quasi mensura et computatione divina utitur in epistola sua Petrus pro iis quibus Deus promissiones non adimplere — videtur : unus dies apud Dominum sicut mille anni et mille anni sicut dies unus (2 Petr. 3, 8) ; et sicut custodia in nocte, tertia vel quarta pars noctis ; gradationem esse indicat Hier : « in conspectu tuo mille anni quasi una dies reputantur. Statimque se ipse reprehendit. Male dixi, unam diem; cum magis debuerim dicere unius vigiliae spatium instar habere mille annorum prolixitatem. Aeternitati comparata brevis est omnium temporum longitudo » (epist. 140, 8; M. 22, 1172). Sequitur apud LXX τὰ ἐξουδενώματα αὐτῶν ἔτη ἔσονται, anni eorum pro nihilo repu- "tabuntur (cf. Eus.) ; inde explica vulg eodem modo. Hebr vertit Hier : percutiente te eos somnium erunt ; somnus erunt. Diversitatem textuum -iam clare expedit Bellarminus : « de voce somni vel annorum non | magna est difficultas ; nam vox hebraea si legitur schena significat ' somnum, sed 51 legatur schana, significat annum et sic legerunt Septuaginta; in hebraeo est seramttam quod ad htteram verti potest inundasti eos, sed potius etiam legi cum alus punctis sirmatam, id est inundatio eorum, sive fluxus eorum et sic legisse videntur Septuaeinta; verterunt non tam verbum, quam sensum : inter ea quae fluunt et pro nihilo habentur eorum, id est hominum, anni sunt ; vel clarius : anni vitae computantur inter eas res humanas, quae contemptibiles sunt, quia celerrime finiuntur ». Lusum quendam verborum inter sena et sana auctorem voluisse, Ag. quoque censet. Ex syr hexapl Sym vertit : sicut procella exeussisti eos, dormientes erunt. Et quam fluxa et caduca sit omnis humana conditio, explicatur sio litteralis יחלף ; sed Gen. iam notat verbum etiam significare quandoque incrementum capere, adolescere) : mane sicut herba augescens, 61 suis floribus vernans delectat oculos contemplantium, paulatimque marcescens amittit pulchritudinem et in faenum vertitur, ita omnis species hominum vernat in parvulis, floret in iuvenibus, viget in viris legitur optativus qui secundum grammaticos optativus potentialis explicari poterit. Quod comparatione expositum est, iam experientia ipsa comprobatur v. 7 defecimus consumpli sumus in ira fua, « brevitatem vitae significat humanae ; quodque intulit מז ira fua et in. furore tuo, sententiae Dei ostendit perseverantiam, cui omnes homines subiacemus, illi videlicet : terra es et in terram ibis » (Hier). Alii sententiam accipiunt de gravibus calamitatibus quas populus expertus sit ; at in antecedentibus, sicut etiam in sequentibus v. 10 sermo fit in universum de conditione humana ; quare idem hoc loco retineatur oportebit. Et cur tandem humana vita in istam fragilitatem et conditionem caducain inciderit, ratio redditur
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v. 8 posuisti iniquitates nostras inconspectu tuo, coram te ; saeculum nostrum, ὃ αἰὼν ἡμῶν. tempus vitae nostrae, vita nostra, est in Dei clarissima cognitione. In. hebr. ponitur : occulta nostra (posuisti) in luce vultus tui, Deus scil. serutatur renes et corda, illuminat abscondita tenebrarum et consilia cordium (1 Cor. 4,5); ver- Gt Hier : negligentias nostras in luce vultus tui, neque aliter Sym τὰς ἀμελείας ἡμῶν φαίνεσθαι τῷ προσώπῳ σου, Deus noscit et punit occulta peccata ; cf. 18,13: 41,22. Propter peccata
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v. 9 omnes dies nostri defepeccata et exinde ob iram Dei; vita non solum est brevis, caduca, sed etiam miseriis onusta ; consumpsimus annos nostros sicut suspirium, alii : sicut cogitationem, scil. tam celeriter evanuerunt, Hier quasi sermonem, > quomodo sermo qui in ore versatur dum profertur, intercipitur et esse desistit, sic omnis vita nostra pertransit et desistit et hoc in ira et furore Dei, cui merito subiacemus, vivente in nobis, ut supra diximus, sententia Dei ». Quod vulg habet : anni nostri sicut aranea meditabuntur, accipe cum Theod. : nihil firmum aut constans humana natura habet; sed instar araneae facile convellitur; et anonymus in paraphrasi : adeo enim, inquit, imbecillis erat vita nostra atque telae aranearum ; etiam syr habet : defecerunt anni nostri sicut aranea. Lectio LXX ita declaratur, eos legisse non "22 sed טוה ,כטו notionem habere nendi, inde ortam esse significationem araneae ( Muis ad h. l.). 5 . ^ . . . . Uti iam Bellarminus vidit, in
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v. 10 absolute praeponitur : dies annorum nostrorum ,1d est, dies quibus anni nostri efficiuntur ; iterum assutandem eonstituuntur septuaginta anni, si autem in potentatibus ; si autem multum (Hier), ut maxime (Calm.), ad summum (Ag.), Sym zzgz- 555006, contra opinionem octoginta anni ; aliqui vertunt : et si in fortitudine, et si in viribus, 51 adsunt vires corporis, tunc erunt octoginta anni; sed magis placet prior acceptio ; neque enim verum est, qui viribus pollent semper usque ad eam aetatem vivere ; ginta anni ; e amplius eorum LXX τὸ πλεῖον αὐτῶν, maior horum annorum pars est labor et dolor, ita textum esse intelligendum, monet Ay. : neque est sensus, quod ultra octoginta annos sit esse laborem et doloΓΙΑΤῚ vel superbire possunt, est labor et vanitas; syr et multitudo eorum i. e. plerique eorum labor et dolores; quare merito negat Houbig. veteres legisse .רהב Et vanitas explicatur in membro adiecto, hebr quia pertransit cito et nos avolamus ; Hier vertit : quoniam transivimus cito et avolavimus, Sym τυ ηθέντες γὰρ ἄφνω ἐχπεταννύμεθα ab- 501881 enim repente avolamus (? ita Hier), quinta fert (secundum Hier) : quoniam transivimus celeriter et. dissolvimur. De textu LXX et vulg voluerint verbum hebraicum (חיש) AIS Septuaginta, Theodotio et sexta editio transferre mansuetudinem, cum Aquila, Symmachus et quinta editio festinationem. οἱ repente celeriterque transtulerint » (epist. 140,14; M. 22,1176). Textum LXX et vulg exphceat Ag. : supervenit debilitas, imbecillitas; vel etiam mansuetudo morum vitis et ira deferdolore senectutis humilitatem et modestiam — (utinam! merito adde- Conqueritur psaltes quod ex hac vitae humanae conditione et miseria non satis perpendant homines, quantopere Deus odio habeat peccatum
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v. 11 quis novit, expendit, potestatem, fortitudinem (Hier), robur irae tuae et secundum timorem tui indignationem tuam, 1. e. et quis satis novit et secundum reverentiam et timorem erga Deum satis aeslimore tuo, 1. e. secundum timorem quem habet tui, erga te; quis novit digne, uti timor et reverentia Dei exigit, dinumerare, rite aestiet vulg derteram tuam sic notam fac, γνώρισον quod etiam trahendum est ad alterum membrum οὐ eruditos corde in. sapientia, ostende numerare dies nostros sic doce, ut reportemus cor sapiens. Ut Hier refert, Aq Sym quinta sic verterunt : dies nostros sic ostende, ut veniamus corde sapienti. Hi itaque cum LXX dinumerare ad priorem stichum retulerunt; ipse Hier vertit : ut numerentur dies nostri, sic ostende, et veniemus corde sapienti. Pergitur in oratione
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v. 13 convertere, revertere ad nos (Hier), usquequo? tardabis ? usquequo oblivisceris mei? « qui enim in angustia 00 - stitutus est, serum 01 videtur Dei auxilium, et propterea impensius deprecatur, ut cito adiutorem Dominum sentiat, et nequaquam iratum iudicem, sed placatum » (Hier) ; et deprecabilis esto; LXX et Sym παραzig, dictio hebr et graeca vertitur Deut. 32,36 : in servis suis miserebitur ; alias hebr ἵλεως γενοῦ placabilis esto (Ex. 32,12) ; poenileat te, miserere servorum tuorum. In LXX et vulg legimus in sequenlibus : repleti sumus, exsultavimus, laetati sumus, quae temporis forma neque ad antecedentia neque ad subsequentia congruit. Monet hoc loco Hier : « in cunctis pene locis hanc habent Septuaginta consuetudinem, ut quod apud Hebraeos in futurum ostenditur, hoe illi quasi iam factum et praeteritum referant. Hic ergo, non, ut illi voluerunt, dicunt se impletos esse misericordia et laetatos ; alioquin 51 hoc Idem attende in
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v. 15 non laetati sumus, sed hebr (uti habent Sym, Hier, syr, targum, et prout referunt quoque Zus. T'heod.) laetifica nos pro diebus quibus nos afflhixastü. (Hier) ;
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v. 16 respice in servos tuos, eorum ; opus et gloria dicitur restitutio, redemptio, salus — breviter nova illa periodus messianica omnibus exoptata. Hanc instaurationem efflagitant,
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v. 17 et sit splendor Domini, favor eius et gratia, super nos, et opera οἱ opus manuum nostrarum dirige super nos ; ut quidquid aggredimur, bonum habeat et prosperum successum ; fortuna actiones nostras ; Hier opus manuum nostrarum fac stabiliri super nos et opus confirma, Sym τὰ ἔργα ἑδραῖα ποίησον xoi τὴν πρᾶξιν ἐπιτέλεσον, actionem manuum nostrarum perfice In hebraeo non habetur titulus. - Proponitur argumentum : Deus protector sperantium in se (v. 1.23). ()uae protectio describitur, eo quod qui in tutela Dei est, ab insidiis, (v. 3-8). Cliens iste Dei servatur a plagis, cum angelos habeat sui custodes; quare incolumis in maximis periculis erit (v. 9-13). Demum ipse Deus qualia praemia largiturus sit sperantibus in se annuntiat Laudes et emolumenta spei ac fiduciae in Deum celebrantur, quibus simul efficax continetur exhortatio ad spem in Deo firmissimam collocandam. De constructione v. 1 multum disputatum est ; quod praebet alias dicitur umbra notione praesidii (Num. 14,9. Ier. 48,45. Lam. ratione protectio tempore noctis : in praesidio Omnipotentis (cf. hebr); in quo spero. 22: Quam recte is Deum tali modo alloquatur, psaltes vario modo confirmat docens multipliciter quibus modis exsistat Deus protector ; Hao v. 3 sed lege cum hebr quoniam ipse liberabit te, LXX ὅτι αὐτὸς δύσετα, ὦ male in vulg liberavit me (4g. affirmat in codicibus latinis fere esse liberabit mej de laqueo aucupis, de insidiis occultis, à verbo aspero, LXX ἀπὸ λόγου ταραχώδους, ἃ sermone perturbante, irato, terrorem inculente, Sym ἀπὸ λόγου ἐπηρείας, quam vocem Z7'heod. explicat de iis qui Ψεῦδος χαὶ συχοφαντίας congerunt; textus mass. fert deber, pests ; sed de peste sermo erit v. 6; veteres LXX, Sym legerunt dabar : à verbo | vel a re perniciei ; Duhm coniectat : a fovea perniciei, ut melior habeatur parallelismus ad laqueum aucupis. ! Tutela et securitas imagine exprimitur qua simul tenera quaedam eura et sollieitudo depingitur v. 4 scapulis suis, alis suis obteget te et sub pennis eius capies refugium ; ἀμεριμνήσεις Sym omni cura vacuus deges (.Ag.) : scuto circumdabit te veritas eius, fidelitas Dei te unde-- quaque tutum et incolumem servabit ; hebr non habetur circeumdabit | quod ad scutum non bene aptatur, sed legitur ,סחרה Aq /Sym ?) ὡς πανοπλία χαὶ περιφέρεια ἡ ἀλήθεια αὐτοῦ, Hier scutum et protectio veritas - eius. Quare v. 5 nocte et die secure deges, non fimebis a terriculis nocturnis (Gen.), ἃ sagitía, a malis quae studio et fraude inimicorum intenduntur ) 17 .( , vel in universum : non est cur timeas casus nocturnos, diurnos ; ex 120,6 sagitta ab alus intelligitur solis ictus ; v. 6 ἃ negotio, LXX ἀπὸ πράγματος, Aq ἀπὸ ῥήματος legerunt dabar ; iterum. fit. partitio inter noctem et diem ; non est, cur timeas factum aliquod aut coeptum | contra te 1n occulto (Ag.); hebr legitur deber : ἃ peste in tenebris % ambulante (Hier), similiter Sym οὐδὲ λοιμὸν ζόφῳ ὁδεύοντα, ab incursu | et daemonio meridiano, hebr a pernicie, lue (quae, vastat meridie, קשב (Deut. 32,24. Is. 28,2. Os. 13,14) ; LXX ἀπὸ συμπτώματος a ruina, à pernicie; Os, 13,14 vocem reddunt χέντρον ; xo) δαιμονίου. unde patet LXX legisse ושד (non ישוד vastat), unde apud LXX qeteb nondum notum erat ut nomen daemonis alicuius, ut. Keteb daemon v. g. describitur in Midrasch tehillim (Wünsche II, p. 68.69); Aq ἀπὸ δηγμοῦ᾽ δαιμιονίζοντος μεσημόρίας, Sym οὐ συγχύρημα δαιμονιῶδες μεσημόρίας, saltem in ישוד aliquid daemoniacum exprimunt ; Hier vertit, ut Aq, a morsu insanientis meridie. Audi instar multorum Bellarminum : « illud a5 incursu et daemonio meridiano est repetitio et explicatio illorum verborum a sagitta volante in die; significat enim incursus et daemonium meridianum omnem occursum malum, sive omnem laesionem, omnem. aerumnam quae accidere potest in die atque adeo ipso tempore meridiano ». Ceterum quattuor haec in v. 5.6 expositione literali hunc dieit sensum habere : non timebis ulla pericula, neque nocturna neque diurna. ; AT Imo cadentibus aliis et tempestate calamitatis seu pestis abreptis tu manebis incolumis v. 7 : mille et decem millia ; cf. canticum mulierum de vietoria David 1 Reg. 18,6.7 ; ad te non appropinquabit pestilentia. Tu intueris v. 8 oculis tuis; dum alii cadunt, tu nil timens aspicis. Uti v. 9 iacet, prior pars quoniam (u es, Domine, spes mea, seu refugium meum, refertur ad v. 2 et iste loquens, uti supra v. 3 hebr, aceipit responsum in altera parte : Altissimum posuisti refugium tuum, Theod. : orationis structura haec est : dixisti : tu es Domine spes mea ; idque subaudiendum esse, Ag. quoque admittit. Ita servatur, וגו vidit, structura orationis quaea v. 3 habetur, scil. allocutio psalmistae., Posset haec struetura orationis facili emendatione restitui : quoniam Dominus est refugium tuum, etc. ut sit vel ratio pro v. 8, vel pro v. 10 : non accedet, flagellum, plaga, Hier! lepra, non appropin- 5,24. En quales custodes tibi providerit Deus, v. 14 angelis suis mandavit de te, angelos suos evocat tibi, u£ te custodiant in omnibus viis tuis, in tota vita et agendi ratione ; cf. 33,8. Gen. 24,7. Quam sollerier angeli munere demandato fungantur, audi im v. 12 in manibus portabunt te, sicut rem pretiosam, caram, in quam oculi gestantis defixi sunt (4g.), ne offendat ad lapidem pes tuus (Hier, Aq, targum), LXX, vulg ne offendas pedem ; similiter Sym ; quanta eura impenditur, ne leve damnum, ne parvum eveniat incommodum. In v. 13 pericula gravissima, inimicos feroces, astutos, potentissimos secure vitabis ; hebr super leonem et aspidem calcabis, conteres leunculum et draconem (aspidem) ; cf. v. 5.6. Luc. 18,19. Notat T'heod.: robustissimarum et acerbissimarum ferarum mentionem fecit, ut dominium in omnes species malitiae ostenderet. | Demum Deus ipse loquens inducitur oraculo suo confirmans responsum psalmistae ad illam firmam spei professionem ; v. 14 hebr quoniam mihi adhaeret, servabo eum; exaltabo eum, quia novit nomen E. 340 )5. 90, 11-16. -- 8. 91. הר D 5 | - : | 1 2 T - meum ; nosse nomen Dei est animo impressam habere vivam notio- AT nem Dei potentiae, misericordiae, benignitatis, fidelitatis ; est, ut. E Eusebius (in catena) habet, ipsi soli servire, eum adorare et pura conscientia colere, eius voluntati obedire. Et Deus ulterius ostendit נמהט] proficuum sit ipsi adhaerere v. 15 si talis clamat ad eum, ego exaudiam 3 E eum, cum ipso sum in tribulatione, scil. ut eum eripiam et honore et. = E gloria afficiam. Praemium quoque habebit longaevitatis (cf. 20,5 ; 22,6. E Prov. 3,2.16) v. 16 longitudine dierum satiabo eum, sicut. Abraham E moritur plenus dierum (Gen. 25,8) et Isaac senex et plenus dierum E (Gen. 35,29 hebr satiatus diebus); et ostendam illi salutare meum ; cf. 49,23; ראה ב hiphil, faciam ei videre cum gaudio, gustare salutare meum. Cum id dicatur simul cum longitudine dierum, proxime refertur ad vitam hane; at cum Deus nullatenus post mortem iustorum | desinat esse Deus eorum 1.6. protector et bonorum largitor, salu- EB | taris sui exhibitio seu ostensio neutiquam ad hane vitam coaretari — ^ E potest, sed necessario pertinet quoque ad vitam futuram. | | At quomodo hae promissiones implentur; nam etiam qui sperant in | b . Deum affliguntur? Putat Ag. more veteris testamenti, quia agatur E | cum parvulis, ostendi pueriles illecebras, quibus provocarentur ad virtutem et spem, temporalia bona et commoda carnalia ; nisi cui libi- tum fuerit haec ad. spiritualem intelligentiam referre. Aliter. Calm. E. disserit, aut mala quibus iusti vexentur, non esse vere mala, vel mala, - | a quibus psaltes liberos futuros affirmet, alterius esse naturae quam huius vitae calamitates, aut malis oppressos in altera vita bonis iri : E cumulatum. Duplex responsum dari Bellarminus ait : promissionem E hane non pertinere ad hanc vitam, sed ad futuram ; « posterior solutio est, pertinere ad tempus huius vitae sed sano modo esse intelligendam ». Revoca. in mentem similia Christi effata : petite. et accipietis ete. si habueritis fidem sicut granum sinapis, dicetis monti huic transi hinc illuc et transibit et nihil impossibile erit. vobis ( Matth. Bonum est Deum laudare, bonitatem eius ac fidelitatem ope quoque (v. 8-10). Iusti autem continuo crescent, inimicis suis superiores, Deo adhaerentes florebunt et laudem eius annuntiabunt (v. 11-16). « Vere dignum et iustum est, aequum et salutare, nos tibi semper et profitetur, dividens ex lege parallelismi illud semper in mane, et in noctibus (hebr), uti pariter Dominum, lIahve et nomen eius, gratiam seu misericordiam, fidelitatem. seu veritatem, quae una laudanda sunt, duobus attribuit membris. Celebratio [1866 sollemniore modo fieri Sym διὰ μελῳδίας i» χιθάρᾳ — הגיון (quod hebr 9,17 quoque legitur) a veteribus varie explicatur, LXX 024, item. Aq, Sym etiam μέλος, Theod φθογγή, targum iubilabunt ; 1mo in Midrasch teh. susurrus (Wünsche, II, p. 17 Geflüster). Ratio festivae laudis explicatur v. 5 quia laetificasti me in opere tuo (Hier), opus Dei aliqui veterum intelligunt cladem Assyriorum sub Sennacherib (cf. Is. 37); sed generatim omne id quod Deus pro populo fecit explicandum erit; opera crealionis et mundum adspectabilem poteris cum aliis accipere in operibus manuum tuarum ; cf. 8,4 coeli vocantur opus digitorum tuorum. Praeprimis autem psaltes in v. 6 cum admiratione contemplatur profundas cogitationes Dei, providentiae divinae administrationes, procurationes, consilia; divinam rerum humanarum gubernationem, cuius modum et rationes
89:2
… cosmological problem, develop according to the style and movements of ancient pagan Germanic poetry (notable indeed are the analogies of this song with a stanza of the Old Norse Voluspá, which is the first song of the Edda) the theme of Gen. 1:2 and Ps. 89:2. The remaining four verses, fragmentary, probably allude to the episode of the fall of the Angels, as a premise to the narration of the origin of the world and of man, which in all …
89:4
… the mysterious advent of the Kingdom, Jesus announces his future p., determinable neither in time nor in space (Mt. 24:25-36); it is not calculable in human figures or dates, since "the day" of God does not coincide with human days (II Pt. 3:8 = Ps. 89:4). The prophetic perspective, on the plane of the eternal, placing the messianic advent, capital for the salvation of individuals and of peoples, in intimate connection with the life …
89:49
… They held that all the dead (Ps. 89, 49; Job 3, 13-19) descended into sheol, an immense cavern, as large as a region (Job 10, 21-22; Ps. 88, 13), divided into sectors of varying depth (Is. 14, 15; Ez. 32, 23), …
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.