Qui habitat. The just is secure under the protection of God.
Whosoeuer faithfully and firmly trusteth in Gods prouidence, is secure from al dangers of secrete, sutle, and open enimies. 7. his aduersaries shal come to ruine. 11. Angels shal defend him 13. no kind of serpent, nor beast shal hurt him. 14. God himself assureth him of his protection, and of eternal saluation.
1The praise of a canticle for David. He that dwelleth in the aid of the most High, shall abide under the protection of the God of Jacob.Lauda, o cantico di Davidde. Colui, che riposa nell'aiuto dell'Altissimo, viverà sotto la protezione del Dio del cielo.Prayse of a Canticle to Dauid. HE that dwelleth in the helpe of the Highest, shal abide in the protection of the God of heauen.Laus cantici David. Qui habitat in adjutorio Altissimi, / in protectione Dei cæli commorabitur. 2He shall say to the Lord: Thou art my protector, and my refuge: my God, in him will I trust.Egli dirà al Signore: Mio difensore se' tu, e mio asilo: egli è il mio Dio, in lui spererò;He shal say to our Lord: Thou art my protectour, and my refuge: my God I wil hope in him.Dicet Domino: Susceptor meus es tu, et refugium meum; / Deus meus, sperabo in eum. 3For he hath delivered me from the snare of the hunters: and from the sharp word.Imperocché egli dal laccio de' cacciatori, è da dure cose mi ha liberate.Because he hath deliuered me from the snare of the hunters, and from the sharpe word.Quoniam ipse liberavit me de laqueo venantium, / et a verbo aspero. 4He will overshadow thee with his shoulders: and under his wings thou shalt trust.De' suoi omeri farà ombra a te, e sotto le ali di lui avrai fidanza.With his shoulders shal he ouershadowe thee: and vnder his winges thou shalt hope.Scapulis suis obumbrabit tibi, / et sub pennis ejus sperabis. 5His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night.La sua verità ti coprirà come scudo per ogni parte; non temerai i notturni spaventi:With shilde shal his truth compasse thee: thou shalt not be afrayed of the feare in the night.Scuto circumdabit te veritas ejus: / non timebis a timore nocturno; 6Of the arrow that flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil.Non di giorno la saetta volante, non l'avversiere, che va attorno nelle tenebre, non gli assalti del demonio del mezzogiorno.Of the arrow flying in the day, of busines walking in darkenes: of inuasion, and the midday diuel.a sagitta volante in die, / a negotio perambulante in tenebris, / ab incursu, et dæmonio meridiano. 7A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee.Mille cadranno al tuo fianco, e dieci mila alla tua destra: ma nissuna (saetta) a te si accosterà.A thousand shal fal on thy syde, & ten thousand: on thy righthand: but to thee it shal not approch.Cadent a latere tuo mille, et decem millia a dextris tuis; / ad te autem non appropinquabit.
8But thou shalt consider with thy eyes: and shalt see the reward of the wicked.Ma tu co' tuoi proprj occhi osserverai, e vedrai il contraccambio renduto a' peccatori.But thou shalt consider with thine eies: and shalt see the retribution of sinners.Verumtamen oculis tuis considerabis, / et retributionem peccatorum videbis. 9Because thou, O Lord, art my hope: thou hast made the most High thy refuge.(E dirai): Tu se', o Signore la mia speranza: e che per tuo rifugio hai scelto l'Altissimo.Because thou ô Lord art my hope: thou hast made the Highest thy refuge.Quoniam tu es, Domine, spes mea; / Altissimum posuisti refugium tuum. 10There shall no evil come to thee: nor shall the scourge come near thy dwelling.Non si accosterà a te il male, e alla tua casa non accosterassi flagello.There shal no euil come to thee: and scourge shal not approch to thy tabernacle.Non accedet ad te malum, / et flagellum non appropinquabit tabernaculo tuo. 11For he hath given his angels charge over thee; to keep thee in all thy ways.Imperocché egli ha commessa di te la cura a' suoi Angeli; ed eglino in tutte le vie tue saran tuoi custodi.Because he hath geuen his Angels charge of thee: that they keepe thee in al thy waies.Quoniam angelis suis mandavit de te, / ut custodiant te in omnibus viis tuis. 12In their hands they shall bear thee up: lest thou dash thy foot against a stone.Ti sosterranno colle lor mani, affinchè sgraziatamente tu non urti col tuo piede nel sasso.In their handes they shal beare thee: lest perhaps thou knocke thy foote against a stone.In manibus portabunt te, / ne forte offendas ad lapidem pedem tuum. 13Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.Camminerai sopra l'aspide, e sopra il basilisco: e calpesterai il leone, e il dragone.Vpon the aspe, and the basiliscus thou shalt walke: & thou shalt tread vpon the lion, and the dragon.Super aspidem et basiliscum ambulabis, / et conculcabis leonem et draconem. 14Because he hoped in me I will deliver him: I will protect him because he hath known my name.Perché egli ha sperato in me, io lo libererò: lo proteggerò, perché ha conosciuto il mio nome.Because he hath hoped in me, I wil deliuer him: I wil protect him, because he hath knowne my name.Quoniam in me speravit, liberabo eum; / protegam eum, quoniam cognovit nomen meum. 15He shall cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him.Alzerà a me la voce, e io lo esaudirò: con lui son io nella tribolazione, ne lo trarrò, e lo glorificherò.He shal crie to me, and I wil heare him: with him I am in tribulation: I wil deliuer him, and wil glorifie him.Clamabit ad me, et ego exaudiam eum; / cum ipso sum in tribulatione: / eripiam eum, et glorificabo eum.
16I will fill him with length of days; and I will shew him my salvation.Lo sazierò di lunghi giorni, e farogli vedere il Salvatore che vien da me.With length of daies I wil replenish him: and I wil shew him my saluation.Longitudine dierum replebo eum, / et ostendam illi salutare meum.
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Berthier
David. Septuagint add, "it has no title in Hebrew," and hence the Jews refer it to the preceding author, with St. Jerome, etc. But this rule is very uncertain. (Calmet) (Berthier)
Muis
Some suppose that Moses composed it when he led the Israelites out of Egypt, or in the wilderness; while others think that it is the work of David under some imminent danger. The Fathers apply it to Jesus Christ. Yet it may be considered simply as a moral instruction, (Calmet) superior in elegance to any Greek or Latin poem. (Muis)
Calmet
Aid. Hebrew, "secret place." Of heaven. Is not in Hebrew shaddai, which means, (Haydock) "the almighty self-sufficient, or destroying God." (Calmet)
Berthier
We must keep close to God by mental prayer, if we would enjoy the divine protection. (St. Gregory, Mor. 7:7.) (Berthier)
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Haydock
Delivered me. Hebrew and Septuagint, "shall deliver thee." Yet the Alexandrian copy has me. (Haydock)
Berthier
The psalmist addresses his own soul. (Berthier)
Haydock
Word, verbo: we sometimes find "sword," printed by mistake. Hebrew dabar, signifies "word, thing, pestilence, etc." (Haydock)
Berthier
The devil employs human respect to draw many into his nets. (St. Augustine) (Berthier)
Worthington
Neither subtle craft, nor the cruelty of tyrants will disturb those who trust in Providence. (Worthington)
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Calmet
With. Septuagint, "upon." St. Augustine, "between," as the Lord carried Israel, Deuteronomy 32:11. (Calmet)
Menochius
Hebrew, "he will cover thee with his feathers," (Haydock) like an eagle. (Menochius)
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Calmet
Shield. God's fidelity, or word, affords the best protection, Proverbs 30:5. (Calmet)
Berthier
Having the spirit of faith, a man is secure. But he whose heart is hardened, (Berthier) is covered with the buckler of God's affliction, (Lamentations 3:64.; Haydock) abuses every thing, and seems bewitched with self-love, Galatians 1:(Berthier)
Worthington
Night. Devils, spectres, etc., (Canticle of Canticles 3:7.; Calmet) and treacherous insinuations, that people are not bound to confess the truth, in time of danger. (Worthington)
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Calmet
Day. Neither open attacks, nor unforeseen accidents prevail. (Calmet)
Haydock
Business. Hebrew dabar, "thing," ver. 3., "the pestilence." (St. Jerome) (Haydock)
The Hebrews suppose, that one angel presides over death in the daytime, and another during the night; or that various demons send maladies at these different times.
Invasion. Septuagint and old Italic, have, "ruin."
Calmet
St. Jerome, after Aquila, "from the bite of him who rageth, damonizontos, at noon. Keteb, (Haydock) according to an ancient tradition of the Jews, denotes one of the bolder devils, who attacks in open day, and seeks no aid from nocturnal craft. (Genebrard) The psalmist may allude to those popular notions, (Theodoret; St. Jerome) which were prevalent among the pagans. (Theocrit. Idyl. i.; Lucan iii.) (Calmet)
Scaligers
Thou shalt fear no danger of the day or night, (Bellarmine) nor any which disturbs the life of man. (Scaligers, ep. 1:p. 95.)
Amama
This author mistakes, when he supposes that Keteb is rendered devil. (Amama)
Berthier
He might also ask how the Chaldean, Aquila, and Symmachus came to discover, that the devil is here mentioned, as well as the Septuagint? (Berthier)
Haydock
These seem to have read ussod, "and the devil," instead of issud, "from destruction which ravages," (Amama) vastabit. (Montanus) (Haydock)
Berthier
But allowing that the Septuagint, etc., are accurate, what is meant by this devil? St. Peter seems to explain the idea, when he exhorts us to sobriety, 1 Peter 5:8. (Berthier)
Worthington
Violent temptations of sloth, (St. Athanasius) or impurity, (Theodoret) or the persecutions against the faithful, may be meant. Four different sorts of attacks seem to be designated. 1. Such as assult the ignorant with the fears of the night, tempting them to secure their temporal estates, while they think not of eternal woe impending. 2. Others are attacked with the arrow in the day, and threatened with death, which they know they ought rather to endure, than abandon their faith. 3. The business, etc., imitates some grievous but latent temptation, as when the faithful are persuaded to take some unlawful oath. 4. But the greatest and most manifest attack, is styled, invasion, etc., when persecutors assail those who adhere to the true faith with a succession of torments, and subtle arguments, which have been the occasion of the fall of many, who had resisted the former attacks. Yet none of these yield, but by their own fault, trusting in themselves, and not in God. (St. Augustine) (Worthington)
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Calmet
Fall. Or "attack,....but shall not come nigh to thee." (Eusebius) (Calmet)
Haydock
How great soever may be the number of thy adversaries, they shall not be able to do thee any harm. They shall fall at thy feet, and their dart shall not reach thee. (Haydock)
Worthington
More forsake God in prosperity, than under adversity. (Worthington)
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Calmet
Because. Saying, Thou, etc. (Worthington; ver. 1.) (Calmet)
Haydock
High. Hebrew helyon is a title of God, (Calmet) not the adjective to refuge, (Berthier) as Chaldean, Aquila, etc., have taken it. "Thou hast placed thy dwelling most high." So that there, etc., ver. 10. It is evident that the following promises relate not to the Lord, (Calmet) but to the just man. Protestants, "because thou hast made the Lord, which is my refuge, even the most high thy habitation." This transposition is not authorized by the text. (Haydock)
90:10
Haydock
Scourge. Aquila has Aphe, "the leprosy," (Calmet) or any stroke of distress. (Haydock)
Menochius
What the saints have suffered were not real evils, and they will be amply rewarded in heaven. They never complain, having God with them, (Calmet; ver. 15.; Haydock) and his holy angels. (Menochius)
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Calmet
Angels. Many seem to be assigned to the just, to whom St. Hilary, etc., would restrain this privilege. But it is more generally believed, that each person has an angel guardian. This was the opinion even of the pagans. (Porphyrius, Ap. ii.; St. Clement of Alexandria, Strom. v.) (Calmet)
St. Bernard
To keep. Instead of this, the tempter substituted and, (Matthew 4:6.) finding it would not answer his purpose, (Haydock) and shewed that the question was about walking, and not about precipitating oneself. (St. Bernard, ser. xv. p. 90.)
Berthier
To attempt such unusual courses, is the way of Lucifer, (Worthington) and tempting God, as our Saviour replied. (Berthier)
Haydock
From the father of lies, heretics have learnt how to curtail and misapply the holy Scriptures. (Haydock)
Berthier
God has highly favoured man, by intrusting him to the care of these sublime ministers of his court, (St. Bernard) and surely it is lawful for us to implore their assistance, as we may apply to our fellow-creatures for redress in our temporal necessities. To refuse to do so, on the plea that we expect all immediately from God, would be going contrary to his appointment. Else why has God given them for our guardians, since He could have done all without them? In vain is it objected, that this invocation is a religious worship. It may be so styled, because they are blessed, and help us to obtain salvation. But we only honour in them the gifts of God. (Berthier)
Menochius
They protect us by his ordinance, (Worthington) and the very form of praying, shews in what light we regard them. Who durst say to God, pray for us? (Menochius)
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Calmet
Stone. He alludes to nurses. (Calmet)
All these expressions are metaphorical, to shew the assistance given by angels, to remove the obstacles which impede our progress towards heaven.
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Asp. Which kills in eight hours time at farthest, making the blood congeal.
Calmet
Basilisk. "The little king" of serpents. What is related of it seems fabulous. (Pliny, [Natural History?] 8:21.; Solin xxx.) (Calmet)
Berthier
Yet there might be some species known by this name, possessing fascinating qualities like the rattle-snake. (Berthier)
Bochart
The sight of it alone could not destroy a man; otherwise how could any account of it have been given? Hebrew ssel means a lion in Job, (Berthier) and phethen, "an asp," (Calmet) or basilisk. (Bochart)
Calmet
Dragon. Crocodile. (Calmet)
Haydock
The most noxious animals, both of sea and land, shall prove quite harmless to the true servants of God, when he intends to prove the truth of his religion, as he did in the cases of Daniel, and of the disciples of Christ, Mark xvi. If they be suffered to kill the saints here, it is in order that they may be glorified in heaven, ver. 15. (Haydock)
Berthier
The devil is styled an asp, etc. (Berthier)
Berthier
He sometimes attacks the Church, by craft, and at other times by open violence. But she [the Church] remains secure, (St. Augustine) and her children can only be preserved by continuing in her bosom. To know which is the true Church; "see, says St. Gregory, (Mor. 20:29.) which are the most recent sects." (Berthier)
Haydock
Methodists may now wrest this honour from the rest of Protestants. (Haydock)
90:14
Worthington
Because. God speaks the rest. (Worthington)
Calmet
Known. In practice. (Calmet)
90:15
Tribulation. The just are not exempt from it.
Glorify him, with eternal salvation.
90:16
Days. Eternity alone can satisfy the heart.
Calmet
Abraham saw him afar off; Simeon at hand, John 8:56., and Luke 2:30. God insures the just a long life in this world, and an eternal one in the next. (Calmet)
Haydock
That life is long enough which ends in happiness. (Haydock)
90:1
Praise of Gods prouidence, with thankes,
Which Dauid songue with voice.
He that firmely relieth and resteth vpon Gods prouidence, is assuredly protected by him.
90:3
Al secret and sutle machinations:
and from al crueltie of tyrants.
90:5
5. Thou shalt not be afraid] S. Augustin here obserueth foure maners of tempting Foure sortes of persecution for the Catholique faith. the faithful to fal from true Religion. Sometimes with tentation that is but light and obscure, which the Prophet here calleth feare in the night: when ignorant men are tempted by suggestion, or apprehension of temporal afflictions, not knowing that they fal into eternal damnation, by fleing from 1. worldlie, or bodilie calamities. Sometimes the tentation threatneth present 2. death to them that are wel instructed in the truth, and knovv that they must confesse it euen to death, which the Prophet calleth an arrovv flying in the day: vvhen the faithful clerly seeth vvhat danger hangeth ouer him, tovvit, present death if he stand constant, and damnation if he denie his faith Sometimes the tentation is n ore vchement, but yet obscure, which he calleth, 3 busines vvalking in darknes: vvhen by sutle endeuoures, framing arguments in excuse of sinne, men are persvvaded that they may lavvfully take some oath, or do some other thing, vvhich in dede is not lavvful: and so by earnest, and sutle persvvasions they ignorantly decline from Catholique Religion, or committe other greuous sinnes. But the greatest and manifest tentation is called inuasion 4 & midday diuel: when persecuters seing neither more easie persvvasions can deceiue Gods seruants, nor present death force them to denie the truth, they then assault them more vehemently, and more dangerously vvith long, and continual afflictions, not remitting their crueltie til the afflicted either yeld to their vvil, or dye in long torments. And by these tvvo latter kindes of persecution manie are ouerthrovvne, vvhich vvere constant in the former. For vvhiles tyrants proposed dangers to simple people, and deceiued some, yet threatning present death to others, that were better instructed, and confirmed in Religion, innumerable perseuered, & gloriously died in confession of Christian Catholique faith. But by sutle arguing of hard pointes of christian doctrin or practise; and by long torments manie haue bene seduced, blindly falling into errors, and manie wittingly haue denied the truth, which they clerly beleued in their hartes, to auoide this midday diuel, the extremitie of long manifest, and greuous afflictions. Neuertheles in al these tentations God protecteth God leaueth none but those that first leaue him. them that firmly trust in him. Those (saith this holie Father) haue failed, which presumed of themselues, which dwelt not in the helpe of the Highest, and in protection of the God of heauen: which said not to our Lord: Thou art my Protector, and my refuge, which trusted not vnder the shadow of his winges, but relied, or attributed much to their owne streingth.
Terrors obscurly suggested by euil men or spirites, with erronions conceipte that men are not bond in time of temporal dangers, to confesse the truth.
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Open persecution threatning present death, except men denie the truth which they know.
circumuention of craftie enimies by sutle arguing, and drawing men into error, and so to decline from Catholique Religion,
long torments, euen to death, except Gods seruants wil relent, and denie the truth, which they assuredly beleue, and know in their conscience, that they are bond to professe it.
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On thy left side, in aduersitie manie fal from God,
& on thy right side, in prosperitie manie more forgete, and forsake God.
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In sincerely sayng thou art my hope: thou makest God thy refuge.
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Angels haue protection of men by Gods ordinance.
The diuel corruptly alleageth this scripture (Mat. 4) omitting the latter part of this verse: which sheweth when Angels protect iust men, towitte, when they walke in a right path, obseruing ordinarie course in their actions, not in geuing themselues headlong into needles danger, as the same diuel proposed to our Sauiour, to cast himself downe from the pinnacle of the temple. Such falling is not the way of the iust, but of Lucifer, that fel from heauen. So S. Bernard noteth. Ser. 15. in hunc Psal.
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God speaketh the rest that foloweth in this Psalme.
90:15
In eternal saluation.
90:1
St Basil the Great † AD 379 The Letters 238
… The useless part has gone, and what is left has not suffered mutilation. You are haply distressed that you are driven without the walls, but you shall dwell under the protection of the God of Heaven,
St Augustine of Hippo † AD 430 Letters of St. Augustin 101.3
May the shadow of the wings of the Most High be for ever the dwelling-place
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.4
… since the righteous are among the latter, of whom, even though God hath not yet called them to the resurrection, it is said, that their “souls are in the hands of God,” that is, that “they dwell under the defence of the Most High; and shall abide under the shadow of the God of Heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.3
3. He then who so imitates Christ as to endure all the troubles of this world, with his hopes set upon God, that he falls into no snare, is broken down by no panic fears, he it is “who dwelleth under the defence of the Most High, who shall abide under the protection of God” (
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St John Chrysostom † AD 407 Homilies on Ephesians 9
… But if only for an occasion like this so great a band of Angels attended Elisha what must Paul have had? This is what the prophet David tells us. “The Angel of the Lord encampeth round about them that fear Him.” ( Ps. xxxiv. 7 .) And again; “They shall bear thee up in their hands, lest thou dash thy foot against a stone.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.3
… 1 ), in the words with which the Psalm, which you have heard and sung, begins. You will recognise the words, so well known, in which the devil tempted our Lord, when we come to them. “He shall say unto the Lord, Thou art my taker up, and my refuge: my God” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.4
4. Thus then do thou say also, “In Him will I trust. For He Himself shall deliver me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.15
… But why on the back, and not on the breast? Although I wonder in what sense this word is put in another Psalm, where there is said, “Between His shoulders He shall overshadow thee, and under His wings thou shalt hope:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.5
5. “He shall defend thee between His shoulders, and thou shalt hope under His wings” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Listen to the Proverbs. “If thou sittest, he says, thou shalt be without fear; and if thou sleepest, thy sleep shall be sweet.” And listen to David giving thee the good news, “Thou shalt not be afraid for the terror by night, for mischance or noonday demon.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… xlix. 15 .): and, “Though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me” ( Ps. xxiii. 4 .): and, “I will not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday” (
St Jerome † AD 420 The Letters of St. Jerome 22.3
… “Thou shalt not be afraid for the terror by night nor for the arrow that flieth by day; nor for the trouble which haunteth thee in darkness; nor for the demon and his attacks at noonday. A thousand shall fall at thy side and ten thousand at thy right hand; but it shall not come nigh thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.6
6. “His truth shall surround thee with a shield” (
John Cassian † AD 435 The Conferences of John Cassian 7.32
… And that some spirits incite to lust and wantonness the prophet maintains saying: “The spirit of fornication deceived them and they went astray from their God.” In the same way the authority of Scripture teaches us that there are demons of the night and of the day and of the noonday:
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St Jerome † AD 420 Against the Pelagians 2
xci. 6 . From “the thing that walketh in darkness” who can be free? For
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.7
7. “Nor for the arrow that flieth by day, for the matter that walketh in darkness, nor for the ruin and the devil that is in the noonday” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.1
… and especially disturbing to a monk about the sixth hour, like some fever which seizes him at stated times, bringing the burning heat of its attacks on the sick man at usual and regular hours. Lastly, there are some of the elders who declare that this is the “midday demon” spoken of in the ninetieth Psalm.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.29
… What is, “let them be blotted out from the book of life”? Even to themselves let it be evident, that they were not there. By this method of speaking hath been said in another Psalm, “There shall fall from Thy side a thousand, and tens of thousands from on Thy right hand:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.9
9. Many then fell before the demon of the noon-day. Would ye know how many? He goes on, and says, “A thousand shall fall beside thee, and ten thousand at thy right hand; but it shall not come nigh thee” (
John Cassian † AD 435 The Conferences of John Cassian 5.16
… “For we wrestle not against flesh and blood, but against principalities, against powers, against the world-rulers of this darkness, against spiritual wickedness in heavenly places,” and this which we find of the righteous man in the nineteenth Psalm: “A thousand shall fall beside thee and ten thousand at thy right hand,”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… says, ‘Once He was not,’ and ‘The Son came to be out of nothing,’ and ‘He is a creature.’ But since they are now ashamed of these phrases, these crafty ones have endeavoured to convey their meaning in another way, putting forth the word ‘will,’ as cuttlefish their blackness, thereby to blind the simple , and to keep in mind their peculiar heresy. For whence
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.11
11. “Nevertheless, with thine eyes shalt thou behold, and see the reward of the ungodly” (
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St Augustine of Hippo † AD 430 On the Holy Trinity 15.17
… as it is elsewhere read, “Since from Him is my patience.” For the usage of words itself in Scripture sufficiently refutes this interpretation; for “Thou art my patience” is of the same kind as “Thou, Lord, art my hope,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.12
… For many make their house of defence in God a mere refuge from temporal persecution; but the defence of God is on high, and very secret, whither thou mayest fly from the wrath to come. Within “Thou hast set thine house of defence very high. There shall no evil happen unto Thee: neither shall any plague come nigh Thy dwelling” ( ver. 10 ).
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St Jerome † AD 420 The Letters of St. Jerome 68
… were told “Neither hath this man sinned nor his parents, but that the works of God should be made manifest in him.” Do we not see numbers of heathens, Jews, heretics and men of various opinions rolling in the mire of lust, bathed in blood, surpassing wolves in ferocity and kites in rapacity, and for all this the plague does not come nigh their dwellings?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.12
… For many make their house of defence in God a mere refuge from temporal persecution; but the defence of God is on high, and very secret, whither thou mayest fly from the wrath to come. Within “Thou hast set thine house of defence very high. There shall no evil happen unto Thee: neither shall any plague come nigh Thy dwelling” (
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Tertullian † AD 220 Against Praxeas 1
… “If thou be the Son of God, command that these stones be made bread.” Again: “If thou be the Son of God, cast thyself down from hence; for it is written, He shall give His angels charge concerning thee”—referring no doubt, to the Father—“and in their hands they shall bear thee up, that thou hurt not thy foot against a stone.”
St Augustine of Hippo † AD 430 The Confessions 10.32
… perchance I am deceived. For that also is a lamentable darkness wherein my capacity that is in me is concealed, so that my mind, making inquiry into herself concerning her own powers, ventures not readily to credit herself; because that which is already in it is, for the most part, concealed, unless experience reveal it. And no man ought to feel secure
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.14
14. What then, my brethren, what is said of our Head? “For Thou, Lord, art my hope,” etc. Of this we have spoken, “for He hath given His angels charge over Thee, to keep Thee in all Thy ways” (
90:12
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.16
16. Let us return to the words of the Psalm. “They shall bear Thee in their hands, lest at any time Thou hurt Thy foot against a stone” (
90:13
St Ignatius of Antioch † AD 108 Epistle to the Philippians 10
… “Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.23.7
… but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head,—which was born of Mary, of whom the prophet speaks: “Thou shalt tread upon the asp and the basilisk; thou shalt trample down the lion and the dragon;”
Tertullian † AD 220 The Five Books Against Marcion 4.24
… This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”
Origen † AD 254 Origen Against Celsus 7.70
… and nothing shall by any means hurt you;” and again, “Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.”
St Basil the Great † AD 379 The Hexæmeron 9.6
6. Beasts bear witness to the faith. Hast thou confidence in the Lord? “Thou shalt walk upon the asp and the basilisk and thou shalt trample under feet the lion and the dragon.”
St Augustine of Hippo † AD 430 The Confessions 9.13
… Who will restore to Him the innocent blood? Who will repay Him the price with which He bought us, so as to take us from Him? Unto the sacrament of which our ransom did Thy handmaid bind her soul by the bond of faith. Let none separate her from Thy protection. Let not the “lion” and the “dragon”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.3
… he clothes himself with praise of Christ, and begins to deter from the faith in another manner. Great is the law of Christ, powerful is that law, divine, ineffable! but who fulfilleth it? In the name of our Saviour, “tread upon the lion and the dragon.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.17
17. “Thou shalt go upon the asp and the basilisk; the lion and the dragon shalt thou tread under thy feet” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.16
… “If Thou art the Son of God, cast Thyself down. For it is written that He shall give His angels charge concerning Thee to keep Thee in all Thy ways.” And when he had said this, he left out the context and what belongs to it; viz., “Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.”
90:14
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… this is the manner of his fighting. Yes, and the robber is skilled in Scripture. On the one side was that It is written about the Bread, and on the other that it Is written about the Angels. It is written, quoth he, He shall give His Angels charge concerning thee, and they shall bear thee in their hands.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.18
18. These are the words of God to the Church. “Because he hath set his love in me, therefore will I deliver him” (
90:15
Origen † AD 254 Origen's Commentary on Matthew 13.26
… according to these things also, whether these are indeed angels of the little ones “who are led by the spirit of bondage to fear,” “when the angel of the Lord encamps round about them that fear Him and delivereth them;” but of the great, whether it is the Lord who is greater than the angels, who might say about each of them, “I am with him in affliction;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.19
19. “He shall call upon me, and I will hear him: yea, I am with him in trouble” (
90:16
St Augustine of Hippo † AD 430 On the Holy Trinity 1.8
… as it is written, “Purifying their hearts by faith.” And that our hearts are to be purified for this contemplation, is proved above all by this text, “Blessed are the pure in heart, for they shall see God.” And that this is life eternal, God says in the Psalm, “With long life will I satisfy him, and show him my salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.20
20. “With length of days will I satisfy him” (
90:1
… spiritual situation as in the individual psalms (e.g., 16, 27, 30, 38, 60) imploring the immediate help of the Lord, refuge and deliverer (καταφυγή and βύστης) of the faithful who have recourse to him to escape from impending danger (Ps. 17, 3; 60, 5; 70, 4; 90, 1 ff.; 114, 2-5; 142, 9 = καταφεύγομεν and βύσαι ἡμᾶς [ἐκ κινδύνου] of the S. t. p.). Significant in this regard is the comparison with the most ancient
90:6
… The heat of that hour reminds the author of the heats of the concupiscence of sensuality exploited by the noonday demon (Ps. 90:6). Against these the poet invokes divine action that it may temper their power.
90:11
… Citing a biblical verse out of place (Ps. 90:11-12) he wants to push Jesus to vainglory and to the ostentation of his power: let him throw himself down, the Angels will support him and the people, seeing him fall unharmed, will acclaim him Messiah. …
90:13
… Hence the "basilisk" corresponds to venomous serpents (Heb. péthen and 'ep'ēh) in the Septuagint (Ps. 90, 13; Is. 59, 5 [Vulg. regulus]); in the Vulg. 1 time basiliscus (Ps. 90, 13) and 6 times regulus; Aquila has βασιλίσκος (for δράκων) in Deut. 32, 33 and Is. 59, 5 (with ἐχίδναι), Symmachus …
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.