Deus ultionum. God shall judge and punish the oppressors of his people. A psalm for David himself on the fourth day of the week.
The faithful seruant of God assuredly professeth, that al the pride, 5. crueltie, 7. foolish imaginations, and secret thoughts of the wicked are manifest to God. 12. acknowlegeth himself happie, that he is better instructed of God: wheras he had otherwise bene damned. 20. sharply reprehendeth those that consider not of Gods iudgements: concluding that the iust shal be glorified, and the wicked damned.
1The Lord is the God to whom revenge belongeth: the God of revenge hath acted freely.Salmo dello stesso Davidde per il quarto giorno della settimana. Il Signore è il Dio delle vendette: il Dio delle vendette opera liberamente.To Dauid himselfe, in the fourth of the sabbath. OVR Lord God of reuenges: the God of reuenges hath done freely.Psalmus ipsi David, quarta sabbati. Deus ultionum Dominus; / Deus ultionum libere egit. 2Lift up thyself, thou that judgest the earth: render a reward to the proud.Da a conoscere come glorioso se' tu, o giudice della terra: rendi la loro retribuzione a' superbi.Be exalted thou that iudgest the earth: render retribution to the ptoude.Exaltare, qui judicas terram; / redde retributionem superbis. 3How long shall sinners, O Lord: how long shall sinners glory?Fino a quando, o Signore, fino a quando i peccatori anderanno fastosi?How long shal sinners ô Lord: how long shal sinners glorie?Usquequo peccatores, Domine, / usquequo peccatores gloriabuntur; 4Shall they utter, and speak iniquity: shall all speak who work injustice?Apriranno la bocca, e parleranno iniquamente, parleranno con arroganza tutti quelli, che operano l'ingiustizia?Shal they vtter, and speake iniquitie? shal al they speake, that worke iniustice?effabuntur et loquentur iniquitatem; / loquentur omnes qui operantur injustitiam ? 5Thy people, O Lord, they have brought low: and they have afflicted thy inheritance.Signore, eglino hann'umiliato il tuo popolo, e hanno malmenata la tua eredità.Thy people ô Lord they haue humbled: and thine inheritance they haue vexed.Populum tuum, Domine, humiliaverunt, / et hæreditatem tuam vexaverunt. 6They have slain the widow and the stranger: and they have murdered the fatherless.Hanno ucciso la vedova, e lo straniero, e messi a morte i pupilli.The widow, and the stranger they haue slaine: and the pupilles they haue killed.Viduam et advenam interfecerunt, / et pupillos occiderunt. 7And they have said: The Lord shall not see: neither shall the God of Jacob understand.E hanno detto: il Signore non vedrà, e non se ne saprà altro il Dio di Giacobbe.And they haue saide: The Lord shal not see, neither shal the God of Iacob vnderstand.Et dixerunt: Non videbit Dominus, / nec intelliget Deus Jacob. 8Understand, ye senseless among the people: and, you fools, be wise at last.Intendete, o i più stupidi del popolo, e voi stolti imparate una volta.Vnderstand ye foolish in the people: and ye fooles be wise at sometime.Intelligite, insipientes in populo; / et stulti, aliquando sapite. 9He that planted the ear, shall he not hear? or he that formed the eye, doth he not consider?Colui, che piantò l'orecchia non udirà? e quei, che lavorò l'occhio sarà senza vista?He that planted the eare, shal he not heare? Or he that made the eie doth he not consider?Qui plantavit aurem non audiet ? / aut qui finxit oculum non considerat ?
10He that chastiseth nations, shall he not rebuke: he that teacheth man knowledge?Non vi condannerà forse colui, che gastiga le genti: che all'uomo insegna la scienza?He that chastiseth nations, shal he not rebuke: he that teacheth man knowledge?Qui corripit gentes non arguet, / qui docet hominem scientiam ? 11The Lord knoweth the thoughts of men, that they are vain.Il Signore conosce i pensieri degli uomini, e come son vani.Our Lord knoweth the cogitations of men: that they be vaine.Dominus scit cogitationes hominum, / quoniam vanæ sunt. 12Blessed is the man whom thou shalt instruct, O Lord: and shalt teach him out of thy law.Beato l'uomo, cui tu avrai istruito, o Signore, e cui averai tu insegnata la tua legge.Blessed is the man, whom thou shalt instruct ô Lord: and shalt teach out of thy lawe.Beatus homo quem tu erudieris, Domine, / et de lege tua docueris eum: 13That thou mayst give him rest from the evil days: till a pit be dug for the wicked.Per rendere a lui men duri i giorni cattivi, sino a tanto che sia scavata la fossa pel peccatore:That thou maist geue him quietnes from the euil daies: til a pitte be digged for the sinner.ut mitiges ei a diebus malis, / donec fodiatur peccatori fovea. 14For the Lord will not cast off his people: neither will he forsake his own inheritance.Imperocché il Signore non rigetterà il popol suo, e non lascerà in abbandono la sua ereditàBecause our Lord wil not reiect his people: and his inheritance he wil not forsake.Quia non repellet Dominus plebem suam, / et hæreditatem suam non derelinquet, 15Until justice be turned into judgment: and they that are near it are all the upright in heart.Fino a tanto che la giustizia venga a far giudizio, e (fino a tanto) che staran presso a lei tutti quelli, che sono di cuore retto.Vntil iustice be turned into iudgement: and they who are neere it, are al that are right of hart.quoadusque justitia convertatur in judicium: / et qui juxta illam, omnes qui recto sunt corde. 16Who shall rise up for me against the evildoers? or who shall stand with me against the workers of iniquity?Chi si alzerà per me contro i maligni? O chi starà dalla parte mia contro di que', che operano l'iniquità?Who shal rise for me against the malignant? or who shal stand with me against them that worke iniquitie?Quis consurget mihi adversus malignantes ? / aut quis stabit mecum adversus operantes iniquitatem ? 17Unless the Lord had been my helper, my soul had almost dwelt in hell.Se non che il Signore mi ha aiutato, quasi quasi avrei avuto per mia stanza il sepolcro.But that our Lord hath holpen me: within very litle my soule had dwelt in hel.Nisi quia Dominus adjuvit me, / paulominus habitasset in inferno anima mea.
18If I said: My foot is moved: thy mercy, O Lord, assisted me.Se io diceva a te: il mio piede vacilla: la tua misericordia, o Signore, veniva in mio soccorso.If I said: My foote is moued: thy mercie ô Lord did help meSi dicebam: Motus est pes meus: / misericordia tua, Domine, adjuvabat me. 19According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul.A proporzione de' molti dolori, che provò il cuor mio, le tue consolazioni letificarono l'anima mia.According to the multitude of my sorrowes in my hart: thy consolations haue made my soule ioyful.Secundum multitudinem dolorum meorum in corde meo, / consolationes tuæ lætificaverunt animam meam. 20Doth the seat of iniquity stick to thee, who framest labour in commandment?Ha forse il tribunale di iniquità qualche cosa di comune con te, che ci prepari travaglio ne' tuoi comandamenti?Doth the seat of iniquitie cleaue to thee: which makest labour in precept?Numquid adhæret tibi sedes iniquitatis, / qui fingis laborem in præcepto ? 21They will hunt after the soul of the just, and will condemn innocent blood.Anderanno a caccia del giusto, e condanneranno il sangue innocente.They wil hunt after the soule of the iust: and wil condemne innocent bloud.Captabunt in animam justi, / et sanguinem innocentem condemnabunt. 22But the Lord is my refuge: and my God the help of my hope.Ma il Signore è stato mio rifugio, e il mio Dio il sostegno di mia speranza.And our Lord became my refuge: and my God the helpe of my hope.Et factus est mihi Dominus in refugium, / et Deus meus in adjutorium spei meæ. 23And he will render them their iniquity: and in their malice he will destroy them: the Lord our God will destroy them.Ed ci renderà ad essi la loro iniquità, e per la loro malizia gli sperderà: li manderà in perdizione il Signore Dio nostro.And he wil repay them their iniquitie: and in their malice he wil destroy them: the Lord our God wil destroy them.Et reddet illis iniquitatem ipsorum, / et in malitia eorum disperdet eos: / disperdet illos Dominus Deus noster.
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Himself. This intimates, that he was inspired to write.
Worthington
Week. Wednesday, on which day Judas sold our Saviour, and his punishment is here foretold. (Worthington)
Theodoret
"The title is not in Hebrew" and has been added since the times of the Septuagint. (Theodoret)
Berthier
It refers to the persecutions of David, (Jansenius) or to the captives, (Calmet) or it contains an important instruction on Providence, and on the judgment which Christ will pronounce. (Berthier)
Haydock
Freely. Hebrew, "Lord God of vengeance, God of vengeance, shine forth." (Haydock)
Berthier
This agrees better with the sequel. To appear or act freely have the same meaning. (Berthier)
Menochius
God executes judgment publicly, and without restraint. (Menochius)
Haydock
To Him revenge belongs, Deuteronomy 32:35., Romans 12:20., and Nahum 2:(Haydock)
Calmet
It is time to punish the haughty Babylon. (Calmet)
Worthington
God more usually take the title of merciful. But he is equally just, and will respect no dignity or power, but the merits of each one. (Worthington)
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Fatherless. Septuagint places this after widow, and have here the stranger, or "proselyte," (Haydock) including those who were circumcised, or had only renounced idolatry.
Haydock
Similar acts of impious rage are but too visible in all ages. (Haydock)
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Calmet
Of Jacob. A wretched people in captivity. This is spoken insultingly, he knows not, or cannot hinder, their distress, Psalm 13:1., and 72:6. (Calmet)
The insolence and cruelty of infidels are reprobated.
93:8
Berthier
Fools. Who talk in this manner, (Haydock) whether you really believe, that God is thus ignorant and inactive; or you only act as if you did. (Berthier)
Worthington
There are but few of the former description. But very many, even among Christians, act as if they admitted no Providence. (Worthington)
93:9
Consider? He does not say, "hath he not eyes?" lest any might attribute members to God. (St. Jerome) "In evil works, mankind thou mayst deceive, Thy hidden thoughts the gods above perceive." (Theognis.) Ou leseis de Theous oude logizomenos.
Haydock
Thales being asked, if the actions of men were unknown to the gods, replied, "not even their thoughts." (Val. Max. 7:2.) (Haydock)
Haydock
It seems those whom the psalmist attacks, denied the interference of God in human affairs, though they allowed that he created all. (Haydock)
Berthier
Hence he justly stigmatizes them as fools, and inconsistent. (Berthier)
Worthington
It is impossible that God should be ignorant of our actions, since he knows our most secret thoughts. (Worthington)
93:13
Calmet
Rest from the evil days. That thou mayst mitigate the sorrows to which he is exposed, during the short and evil days of his mortality; (Challoner) or mayst protect him, while the wicked are overwhelmed. (Calmet)
The pious bear afflictions with greater resignation, (Menochius) meditating on the law and the holy Scriptures, where the ways of Providence are justified.
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Challoner
Until justice be turned into judgment, etc. By being put in execution: which will be agreeable to all the upright in heart. (Challoner)
Haydock
They will be round the tribunal, and sit as judges with Christ. Hebrew ci had, "For to," may have been originally ad ci, "Until." (Haydock)
Calmet
This does not imply that the just will not be protected afterwards. Cyrus was a figure of the Messias, and all his counsellors, or the Jews, attached themselves to him, when he punished the Babylonians, Isaias 41:2., and 53:11. (Calmet)
Worthington
The Church will never be rejected by a just God, whose judgments must take place, and be pleasing to the righteous. (Worthington)
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Worthington
Almost. Or shortly, as the Hebrew means, (Berthier) "within very little." (Worthington)
Calmet
Hell. Hebrew, "silence," which is often put for the grave, 1 Kings 2:9. (Calmet)
93:18
Calmet
Me. I was no sooner in danger, than I was relieved. (Calmet)
Worthington
Feeding and complaining of my misery, I obtained thy aid. (Worthington)
93:19
Berthier
Sorrows. Hebrew, "afflicting thoughts." (Berthier)
Haydock
Soul. Our future joy will bear proportion with the sufferings which we endure for the sake of justice, 1 Corinthians 11:13., and 2 Corinthians 1:3. (Haydock)
93:20
Haydock
Doth the seat of iniquity stick to thee? etc. That is, wilt thou, O God, who art always just, admit of the seat of iniquity; that is, of injustice, or unjust judges, to have any partnership with thee? Thou, who framest, or makest labour in commandment; that is, thou who obligest us to labour with all diligence to keep thy commandments; (Challoner) as faith alone is not sufficient, (Worthington) and who art pleased that we should find therein some difficulty or repugnance of nature, that we may be the more entitled to consolation, ver. 19. (Haydock)
Berthier
Commandment, or "instruction." St. Augustine observes, that the sufferings of this life are for our instruction, to admonish us of future punishments and rewards. This idea is very luminous. (Berthier)
Haydock
Christ was first to suffer, and so to enter into his glory, Luke 24:26. (Haydock)
St. Jerome
Nemo dormiens coronatur. (St. Jerome)
St. Bernard
Yet the yoke of Christ is really sweet. The devil tempts us to look upon it as insupportable. (St. Bernard)
Framest, fingis.
Houbigant
Septuagint, St. Augustine, etc., Fingit, which may refer to the seat, or to unjust judges, who tyrannize over others, as the Babylonians did, (Calmet) and as the Jews conspired against the soul of the just. "Should the tribunal of perversity have any commerce with thee, which, under the name of law, forms impious machinations?" (Houbigant)
93:22
Berthier
Help. Hebrew, "rock." (Berthier)
St. Augustine
Sufferings force us to have recourse to God, whom few remember in the days of prosperity. (St. Augustine)
93:23
Haydock
Will destroy them. Hebrew yatsmithem, occurs twice, to denote the certainty of the event, though the Septuagint, etc., omit the repetition. (Haydock)
Calmet
Cyrus overturned the cruel empire of Babylon. (Calmet)
Haydock
The wicked at the last day shall seek to hide themselves, and will for ever be removed from the sight of the just, aphaniei autous. We may say of each of them, it had been better if he had never been born, Matthew 26:24. (Haydock)
Worthington
The retribution of the good and bad is eternal. (Worthington)
93:13
Rest from the evil days.... That thou mayst mitigate the sorrows, to which he is exposed, during the short and evil days of his mortality.
93:15
Until justice be turned into judgment, etc.... By being put in execution; which will be agreeable to all the upright in heart.
93:20
Doth the seat of iniquity stick to thee, etc.... That is, wilt thou, O God, who art always just, admit of the seat of iniquity: that is, of injustice, or unjust judges, to have any partnership with thee? Thou who framest, or makest, labour in commandment, that is, thou who obligest us to labour with all diligence to keep thy commandments.
93:1
The Hebrevv letter Lamed, vvhich ordinarily is prefixed to the datiue case, or signifieth to, being set before proper names, is a signe of the genetiue case. Yet the Septuagint, expresse it by the datiue, and so doth the latin, ipsi Dauid, and consequently our English hath, to Dauid himselfe, to shevv a difference betvven sacred and profane vvriters. For in humane bookes the vvriter and auctor is al one; but in diuine, the Holie Ghost is the proper auctor, and a man is the vvriter. To signifie therfore the principal auctor, Dauid is sometimes named as the instrumental cause, to vvhom the Holie Ghost inspired this, and other Psalmes, and by vvhom they vvere vvritten. And vvhen the titles expresse othervvise: A Psalme of Dauid, yet it is so to be vnderstood, that the Holie Ghost is alvvayes the principal auctor, and Dauid the instrumental, ministerial, or secondarie auctor. But vvhen other names are expressed, either in the genetiue or datiue case, or hovvsoeuer, it proueth not that those men vvere the vvriters of the same Psalmes, but importeth some other thing, as by S. Augustins iudgement, vve noted in the proemial Annotations page. 3. &. 4. vvherby is proued that this Psalme vvas not written, nor composed by Moyses, as Hebrevv Rabbins suppose, but by the Royal Psalmist Dauid.
Made and ordinarily songue in the sourth day of the vveke, our vvenesday, in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies. The reuenge of vvhich vvickednes, and of al other sinnes, is here prophecied.
God more commonly called the God of mercie (vvhich vertue in him is aboue al his vvorkes, Psal. 144) is also the God of reuenges, according to his iustice.
He procedeth in iudgement resolutly, not depending, nor fearing, not respecting anie person, povvre, dignitie, vvisdome or other like qualitie, but their iust merites.
93:2
A prayer of iust zele.
93:4
Shal most wicked men stil be suffered to speake so insolently?
93:5
A description of heathnish and heretical crueltie.
93:7
Scarse anie Atheistes are so blind, as thus to thinke but manie sinners so behaue them selues, as if God saw not, knew not, or at least cared not vvhat they do.
93:11
So vnpossible is it that God should be ignorant, or careles vvhat men do, that he also knovveth and obserueth most secret thoughtes.
93:13
Mitigate and temper his afflictions, that by patience and fortitude, the iust may perseuere, and not be ouerwhelmed.
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The whole Church shal neuer be reiected, nor forsaken.
93:15
Iustice is conuerted into iudgement, vvhen iust meaning is put in vvorke and practise, that it may appeare in iudgement. Also God vvho doth & suffereth al iustly, vvil conserue his inheritance the Church, euen vnto the day of iudgement.
The sense is easie by transposing the vvordes: al that are right of hart, are nere it, that is, shal like and approue Gods iustice, vvhen the vvicked shal repine, and blaspheme it.
93:18
when I felt, and complained that I was in danger, thou didst assist me.
93:20
Onlie faith sufficeth not, but careful laboure, in keping Gods commandmnts is required.
93:22
The iust do hope for eternal saluation, to which God wil bring them.
93:23
And God, the reuenger of wronges, wil at last cast the wicked into eternal torments.
93:1
St Augustine of Hippo † AD 430 The Confessions 4.4
… For, from the true faith (which he, as a youth, had not soundly and thoroughly become master of), I had turned him aside towards those superstitious and pernicious fables which my mother mourned in me. With me this man’s mind now erred, nor could my soul exist without him. But behold, Thou wert close behind Thy fugitives—at once God of vengeance
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.3
3. Let us now attend to the Psalm. “The Lord is the God of vengeance; the God of vengeance hath dealt confidently” (
93:2
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.4
4. And what followed, because He dealt confidently? “Be exalted, Thou Judge of the world” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.14
52. This false idea was not unknown to the holy prophets. David himself introduces men to speak whom pride has filled and claimed for its own. For what shows greater pride than when men who are living in sin think it unfit that other sinners should live, and say: “Lord, how long shall the ungodly, how long shall the ungodly triumph?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.8
… or what fools are they that believe that which they see not, and relinquish the pleasures which they see, and follow the faith of things which are not displayed to their eyes! Ye sleep and snore, ye speak against God, as much as ye are able. “How long shall sinners, O Lord, how long shall sinners glory, they answer and will speak iniquity?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.5
5. “Lord, how long shall the ungodly, how long shall the ungodly triumph?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.22
… and my God the help of my hope.” Why then did He seem to thee to be as it were unjust, in that He spareth the evil? See then how the Psalm is now set right, and be thou set right together with the Psalm: for, for this reason the Psalm contained thy words. What words? “Lord, how long shall the ungodly, how long shall the ungodly triumph?”
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St Augustine of Hippo † AD 430 City of God 2.1
… For those who are either unable to understand our arguments, or are so hardened by the habit of contradiction, that though they understand they cannot yield to them, reply to us, and, as it is written, “speak hard things,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.5
5. “Lord, how long shall the ungodly, how long shall the ungodly triumph?” ( ver. 3 ). “They answer, and will speak wickedness, they all will speak that work unrighteousness” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.6
6. …“They have humbled Thy people, O Lord; and have troubled Thine heritage” (
93:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.6
6. …“They have humbled Thy people, O Lord; and have troubled Thine heritage” ( ver. 5 ). “They have murdered the widow, and the fatherless: and slain the proselyte” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.14
… For what shows greater pride than when men who are living in sin think it unfit that other sinners should live, and say: “Lord, how long shall the ungodly, how long shall the ungodly triumph?” And later on: “And yet they say, the Lord shall not see: neither shall the God of Jacob regard it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… For as unbelief brings forth an evil life, so also a soul, “when it is come into a depth of evils, becometh contemptuous” ( Prov. xviii. 3 ), and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For “they said” (one says), “The Lord shall not see, neither shall the God of Jacob regard.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.7
7. “And they have said, The Lord shall not see” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.14
… “Take heed, ye unwise among the people: O ye fools, when will ye understand? He that planted the ear, shall He not hear? or He that made the eye, shall He not see? He that rebuketh the nations, shall He not punish?—He that teacheth man knowledge? The Lord knoweth the thoughts of man that they are vain.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 148.14
14. In the exposition which that most learned student of Scripture has given of the psalm in which occur the words, “Understand, ye brutish among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? or He that formed the eye, doth He not behold?”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.13
… into hell. But when reminded they are turned to the Lord, as though coming to life again by remembering their proper life which they had forgotten. It is read also in the 94th Psalm, “Perceive now, ye who are unwise among the people; and ye fools, when will ye be wise? He that planted the ear, shall He not hear?” etc.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.5
… When, therefore, He commands us in the words, “Turn ye unto me, and I will turn unto you,” and we say to Him, “Turn us, O God of our salvation,” and again, “Turn us, O God of hosts;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Understand now, ye simple among the people,”
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 1.7
… And, indeed, it is for this very purpose,—that is, that we may have a wise understanding, that there is a free will. For unless we understood and were wise with a free will, it would not be enjoined to us in the words of Scripture, “Understand now, ye simple among the people; and ye fools, at length be wise.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 19.3
… He that formed the eye, doth he not consider?” Doth He then not hear, who hath made for thee that whereby thou hearest? and doth not He see, who hath created that whereby thou seest? Well therefore in the foregoing words of this very Psalm doth He say, “Understand therefore ye unwise among the people, and ye fools at length be wise.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 18.9
… Are we to suppose that something like this holds good in the Word, seeing all things are by Him; and Scripture has said in the psalm, “Understand, ye brutish among the people; and ye fools, at length be wise. He that planted the ear, shall He not hear? And He that formed the eye, shall He not see?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.8
8. “Take heed now, ye that are unwise among the people: O ye fools, some time understand!” (
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St Gregory of Nyssa † AD 395 On the Making of Man 6.2
… for “He that made the eye,” as the prophet says, and “that planted the ear
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.14
51. Next comes the answer to the question, whether God, not having failed to show care for His work, now fails to have knowledge of it? Thus it is written: “He that planted the ear, shall He not hear? He that made the eye, shall He not regard?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
… For it is written: “According to Thine ordinance the day will continue.” He did not merely say “the day continues,” but even “will continue,” so that the things which are to come might be governed by His ordinance. Does He not know what He ordered? “He who planted the ear, shall He not hear? He that formed the eye shall He not see?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 19.3
… For they who worship false gods, see them easily; but they see them “who have eyes and see not.” But to us is promised the Vision of the Living and the Seeing God, that we may desire eagerly to see that God of whom Scripture saith, “He that planted the ear, shall he not hear? He that formed the eye, doth he not consider?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.16
… because it is Thou that madest me.” Was this the reason that thou openedst not thy mouth, “because God made thee”? That is strange; for did not God make thy mouth, that thou shouldest speak? “He that planted the ear, doth He not hear? He that formed the eye, doth He not see?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.9
9. “He that planted the ear, shall He not hear? or He that made the eye, doth He not consider?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.18
… he saith, “For Thou makest sorrow in learning.” “Makest,” that is, formest: from whence comes the word figulus (from fingo ), and a potter’s vessel is called fictile: not in the meaning of fiction, a falsehood, but of forming so as to give anything being and some sort of form; as before he said, “He that fabricated ( finxit ) the eye, shall He not see?”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Nature, see p. 365). And besides this, it does not appear that he has anywhere called the law of nature a commandment. But this he calls as well a commandment, and that “just and holy,” as a “spiritual law.” But the law of nature was not given to us by the
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.9
9. “He that planted the ear, shall He not hear? or He that made the eye, doth He not consider?” ( ver. 9 ) “or He that instructeth the nations, shall He not reprove?” (
John Cassian † AD 435 The Conferences of John Cassian 13.9
… “Thou shalt wash me, and I shall be whiter than snow?” What is it that is said to us: “Enlighten yourselves with the light of knowledge;” and this which is said of God: “Who teacheth man knowledge;”
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St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.9
… Others indeed they deceived by these professions, but when our Lord became man they were not able to deceive Him; ‘for the Word was made Flesh,’ who ‘knoweth the thoughts of men that they are vain.’ Thus He exposed the carping of the Jews, saying, ‘If God were your Father, ye would love Me, for I proceeded forth from the Father, and am come to you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.2
2. Here then it is further required, that each of you be found faithful in his conscience: for a faithful man it is hard to find : not that thou shouldest shew thy conscience to me, for thou art not to be judged of man’s judgment ; but that thou shew the sincerity of thy faith to God, who trieth the reins and hearts , and knoweth the thoughts of men
St John Chrysostom † AD 407 Homilies on First Corinthians 10
Ver. 20 . “For the Lord,” saith he, “knoweth the reasonings of men (
St Augustine of Hippo † AD 430 City of God 17.4
… it were procured by their own selves, not bestowed by Him, “are not subject to the righteousness of God,” just because they are proud, and think they are able to please God with their own, not with that which is of God, who is the God of knowledge, and therefore also takes the oversight of consciences, there beholding the thoughts of men that they are vain,
St Augustine of Hippo † AD 430 City of God 19.4
… Contempt has been poured upon such ideas by the Truth, saying by the prophet, “The Lord knoweth the thoughts of men” (or, as the Apostle Paul cites the passage, “The Lord knoweth the thoughts of the wise ”) “that they are vain.”
St Augustine of Hippo † AD 430 City of God 22.11
But against this great gift of God, these reasoners, “whose thoughts the Lord knows that they are vain”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.28
… for I am not silent in thoughts, even when silent in words. And if, indeed, I thought of nothing save what pleased Thee, certainly I would not ask Thee to set me free from such multitude of speech. But many are my thoughts, such as Thou knowest, “thoughts of man, since they are vain.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 60.3
3. Away with the reasons of philosophers, who assert that a wise man is not affected by mental perturbations. God hath made foolish the wisdom of this world; and the Lord knoweth the thoughts of men, that they are vain.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 115.1
… but by questioning him in turn, whether he said this thing of himself, or heard it from others, He wished by his answer to show that He had been charged with this as a crime before him by the Jews: laying open to us the thoughts of men, which were all known to Himself, that they are but vain;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.10
10. “The Lord knoweth the thoughts of man, that they are but vain” (
John Cassian † AD 435 The Conferences of John Cassian 1.19
… Of which the blessed David speaks: “I thought upon the ancient days, and had in mind the years from of old, and I meditated, by night I exercised myself with my heart, and searched out my spirit.” And again: “the Lord knoweth the thoughts of man, that they are vain:”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.1
… fear ye not the reproach of men, neither be ye afraid of their revilings;” considering what is written in the Psalm, “Shall not God search this out? for He knoweth the secrets of the heart, and the thoughts of such men, that they are vanity,”
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
… for man looketh on the countenance, but the Lord seeth the heart. And the Lord, speaking by the prophet, says, “The Lord knows the thoughts of men, that they are vanity.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.2
… but they came after the prophets. Let them rather think how long before even the names of the philosophers were heard of, both of these seem to have found open expression through the mouth of the holy David; for it is written: “Blessed is the man whom Thou instructest, O Lord, and teachest him out of Thy law.”
St John Chrysostom † AD 407 Homilies on Philippians 15
… Hear the words of David, “It is good for me that I have been afflicted, that I might learn Thy statutes.” ( Ps. cxix. 71 .) And again another prophet, who saith, “It is good for a man that he bear the yoke in his youth.” ( Lam. iii. 27 .) And again, “Blessed is the man whom Thou chastenest, O Lord.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 58
… Why did ye neither go constantly to the teacher, nor give heed to his words?” For to show that piety is an art, hear what the Prophet saith, “Come, ye children, hearken unto me; I will teach you the fear of the Lord.” ( Ps. xxxiv. 11 .) And again, “Blessed is the man whom Thou instructest, Lord, and teachest him out of Thy Law.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.7
… But may He who hath permitted you to be tempted by knowing this, give you strength to bear the trial, and “teach you out of His law, and give you rest from the days of adversity, until the pit be digged for the wicked.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.13
… that Thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. For the Lord will not cast off His people, neither will He forsake His inheritance, until righteousness return unto judgment, and all who follow it are upright in heart.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.1
… and shall delight themselves in the abundance of peace.” Because, “great peace have they who love Thy law.” For these “meek” ones are they who “love the law of God.” For, “Blessed is the man whom Thou chastenest, O Lord, and teachest him out of Thy law, that Thou mayest give him rest from the days of adversity, until the pit be digged for the sinner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.11
11. “Blessed is the man whom Thou chastenest, O Lord: and teachest him from Thy law” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.12
12. “That Thou mayest give him patience in days of malice: until the pit be digged up for the ungodly” (
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.6
… “The Lord will not cast off His people.” For, in fact, His people labors among the unworthy, among the unrighteous, among blasphemers, among murmurers, detractors, persecutors, and, if they are allowed, destroyers. Yes, it labors; but “the Lord will not cast off His people, and He will not forsake His inheritance until justice is turned into judgment.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.13
13. …Do thou rejoice beneath the scourge: because the heritage is kept for thee, “for the Lord will not cast off His people” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 95.5
… for it is repeated that we may understand the feeling of the speaker.…Hear now: “For the Lord is a great God, and a great King above all gods” ( ver. 3 ) “For the Lord will not cast off His people.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 41
Yet when we bethink us of the unfathomable depths of His pity we are comforted, and trust that the Lord will not cast off His people, neither will He forsake His inheritance.
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St Augustine of Hippo † AD 430 City of God 1.pref
… to the Founder of this city,—a city surpassingly glorious, whether we view it as it still lives by faith in this fleeting course of time, and sojourns as a stranger in the midst of the ungodly, or as it shall dwell in the fixed stability of its eternal seat, which it now with patience waits for, expecting until “righteousness shall return unto judgment,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.14
14. “Until righteousness,” he saith, “turn again unto judgment, and all they that have it are right in heart” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.4
4. But unless there were some difference between judgment and righteousness, we should not read in another Psalm, “Until righteousness turn again unto judgment.”
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St Basil the Great † AD 379 De Spiritu Sancto 5
… Who hath directed the Spirit of the Lord, or being his counsellor hath taught him?” Now the word “who” in this passage does not mean absolute impossibility, but rarity, as in the passage “Who will rise up for me against the evil doers?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.15
15. “Who will rise up for me against the wicked? or who will take my part against the evil doers?” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 5
… For of old time, ‘death reigned from Adam to Moses;’ but now the divine voice hath said, ‘To-day shalt thou be with Me in Paradise.’ And the saints, being sensible of this, said, ‘Except the Lord had helped me, my soul had almost dwelt in hell.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.3
… He devoured me, he tore me in pieces, a slight darkness enveloped me, if I may even in my lamentation keep to the language of Scripture. If the Lord had not helped me,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.16
16. “If the Lord,” he saith, “had not helped me: within a little my soul had dwelt in hell” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… The Lord is my strength and my praise: and He is become my salvation.” And “Unless the Lord had helped me, my soul had almost dwelt in hell. If I said, My foot is moved: Thy mercy, O Lord, assisted me. According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul.”
John Cassian † AD 435 The Conferences of John Cassian 3.12
… And again: “Had it not been that the Lord helped me, my soul had almost dwelt in hell.”
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.8
… Lo, what Peter was in the Lord; what was he in himself? “When he saw the wind boisterous, he was afraid; and beginning to sink, he cried out, Lord, I perish, save me.” When he looked for strength from the Lord, he had strength from the Lord; as a man he tottered, but he returned to the Lord. “If I said, my foot hath slipped”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.6
… Never theless when he was afraid, he cried out, “Lord, save me.” Then the Lord took him by the hand, and said, “O thou of little faith, wherefore didst thou doubt?” He first invited him, He delivered him, as he tottered, and stumbled; that it might be fulfilled which was said in the Psalm, “If I said my foot hath slipped, Thy mercy, O Lord, aided me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.17
17. “If I said, My foot hath slipt; Thy mercy, O Lord, held me up” (
John Cassian † AD 435 The Conferences of John Cassian 3.12
… And again: “If I said my foot was moved;” viz., from the slippery character of the will, “Thy mercy, O Lord, helped me.”
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St Gregory of Nyssa † AD 395 Letters 7
… For thus, perhaps, it will not be unfitting to adapt the word of the prophet to our present blessings: “In the multitude of the sorrows which I had in my heart, the comforts of God,” by your kindness, “have refreshed my soul,”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.1
1. Not a little did the devil yesterday disturb our city; but God also hath not a little comforted us again; so that each one of us may seasonably take up that prophetic saying, “In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 41
… Pray that in us also these works may shine, for He to whom you pray knows with what fulness of joy we behold them shining in you. Such are our desires; such are the abounding comforts which in the multitude of our thoughts within us delight our souls.
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.26
… He hath indeed promised the things which are necessary for this life, but the consolations which mitigate the misery of our present lot are very different from the joys of those who are perfect in blessedness. “In the multitude of my thoughts within me,” saith the believer, “Thy comforts, O Lord, delight my soul.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.1
… but when they return to us and see us, that word of Scripture is fulfilled in our experience: “In the multitude of my thoughts within me, Thy comforts delight my soul.”
St Augustine of Hippo † AD 430 City of God 18.51
… and thus each is tempered by the other, as we recognize in the Psalms that voice which arises from no other cause, “According to the multitude of my griefs in my heart, Thy consolations have delighted my soul.”
St Augustine of Hippo † AD 430 On Continence 25
… Hence is that of the Apostle, “For if we would judge ourselves, we should not be judged; but when we are judged, we are rebuked of the Lord, that we be not condemned with this world.” And that in the Psalm, “After the multitude of my griefs in my heart, Thy consolations have gladdened my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.17
… because he said, “If I said, My foot hath slipt, Thy mercy, O Lord, hath held me up.” The Lord hath become especially sweet unto him, in rescuing him from danger; and thus speaking of this very sweetness of the Lord, he exclaimeth and saith, “O Lord, in the multitude of the sorrows that I had in my heart, Thy comforts have refreshed my soul” (
John Cassian † AD 435 The Conferences of John Cassian 3.12
… And again: “According to the multitude of the sorrows which I had in my heart,” which sprang most certainly from my free will, “Thy comforts have refreshed my soul,”
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St Jerome † AD 420 The Letters of St. Jerome 133.7
You say that the commandments of God are easy, and yet you cannot produce any one who has fulfilled them all. Answer me this: are they easy or are they difficult? If they are easy, then produce some one who has fulfilled them all. Explain also the words of the psalmist: “thou dost cause toil by thy law,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.18
18. “Wilt Thou have anything to do with the stool of iniquity, who makest sorrow in learning?” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.21
21. For what followeth? “They will be captious against the soul of the righteous” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.22
… See then how the Psalm is now set right, and be thou set right together with the Psalm: for, for this reason the Psalm contained thy words. What words? “Lord, how long shall the ungodly, how long shall the ungodly triumph?” The Psalm just now used thy words: use therefore thyself the Psalm’s words in thy turn.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.23
23. “And the Lord shall recompense them according to their works, and after their own malice; the Lord our God shall destroy them” (
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v. 10 qui corripit, erudit, monet, qui docet, nonne is etiam arguet ? reprehendet, corripiet ? Iudaei sciunt, quomodo Deus per prophetas gentes quoque et exteras nationes reprehenderit, eas punierit, mandata dederit, earum sortem annuntiaverit ; qua ratione igitur quis sibi persuadere potest Deum sui populi curam negligere? Quod v. 9.10 probavit psaltes,
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v. 11 directe enuntiat et affirmat v. 11 Dominus scit. cogitationes hominum, quoniam vanae sunt, optime novit quam stultae et vanae eiusmodi cogitationes v. 7 sint. Textus latinus vix aliter poterit intelligi ; LXX et hebr verti potest : quoniam ipsi (homines) vani, seu halitus. sunt ; unde potius ratio affertur, cur Deus sciat cogitationes, sicut in. v. 9.10 factum est. Deus quippe ipse est omnis sapientia et omnis veritas apud ipsum solum exsistit (/us.), quomodo eum latere posset quidquam, quod fragilis illa creatura, halitus ille, homo tamen potest mente concipere? arguitur ex infinita Dei scientia et ex hominis fragilitate, dependentia a Deo; vel generatim ex infinitate Dei et ex hominis infirmitate. | Oppressores vexant populum et Deum plane negligunt (v. 5-7). Quid iam de Ipsis oppressis, de iustis qui iniurias sustinent ? Hos a Deo doceri opus esse asseritur, ut animo tranquillo fidem ac spem divinarum promissionum retineant. Et quantum in 68 eruditione divina bonum contineatur, ipsa exclamatione satis docet psaltes
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v. 12 8 homo, beatudines viri, quem tu erudis, et huius eruditionis et institutionis in lege finis est,
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v. 13 ut mitiges ei a diebus malis, hebr ut des ei requiem, Hier ut quiescat, a diebus mali seu a tempore, ubi malus ille oppressor secundum normam retributionis intereat. Divina lege edoctus scit iustum Deum normam iustae retributionis servaturum esse; unde manet animo tranquillus, habet requiem (mitigationem), iam ratione generali v. 14 Deus enim plebem suam. hereditatem suam D ₪ ' v. 5-7 non poterit semper permanere ; opus est ex Dei gubernatione, ut ordo iustitiae iterum restituatur, ut iudicia exerceantur ad normam iustitiae. Sensus idem habetur in vulg : iustitia iterum revertitur ad iudicium ; nunc quasi exsulat a tribunali iudicum ; sed redibit ; et iuxta iudicio (reverso seil. ad iustitiam) adhaerebunt. | . Jam quaerunt pi
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v. 16 quis me adiuvet contra impios? et simul sciunt : v. 1 7 nisi Dominus esset auxilium meum, mox habitaret anima mea in silentio, in orco; et
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v. 18 si dicebam, 51 apud me cogitabam : motus est pes meus, vacillat pes meus, res meae in periculo sunt, actum est de me, misericordia (ua, benignitas, gratia tua, adiuvabat me. Immo medus in tribulationibus etiam non deerant consolationes divinae
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v. 19 in multitudine curarum mearum in corde meo consolationes tuae delectabant animam meam. Et una ex istis consolationibus erat firma illa persuasio
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v. 20 numquid adhaeret tibi, tui. particeps lutum ; sedes iniquitatis ponitur pro. eo qui sedet in throno et iniqui- Latem exercet et qui iniquis suis statutis in forma legis editis molesfingis ! πλάσσων recte ad θρόνος referunt T'heod. et 1n Catena paraphrasis anonymi, Theod. heracl. Didymus, anonymus; idem Ag. Calm., etiam Hier vertit : numquid. particeps erit. tui thronus insidiarum, fingens laborem in praecepto ? Eiusmodi iudices et principes iniusti
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v. 21 captabunt, congregantur innoxium sceleris reum declarant ; sententia concipi potest veluti conditionalis : 51 congregantur, condemnant, tum
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v. 22 Dominus mihi est in arcem et Deus meus in petram refugii mei ; vel ut Hier vertit : erit mihi Dominus in refugium et Deus meus quasi petra spei meae | me, iustum Dominus proteget; at iniusti 11 oppressores ex norma ΠΣ»... iustitiae punientur, v. 23 reddet illis iniquitatem ipsorum et in malitia — J eorum perdet illos Dominus Deus noster (repetitur hebr, vulg; neque — tamen apud LXX); χατὰ τὴν πονηρίαν, secundum malitiam eorum ; hebr. — etiam verti potest : propter malitiam eorum, seu per malitiam ; LXX χαὶ τὴν πονηρίαν αὐτῶν (scil. ἀποδώσει), sed syr quoque et targum habent. | P. in malitiis, et teste 11100 in eunctis interpretibus positum est in mali- E tia eorum (epist. ad Sun. et Fret.) ; et ita quoque LXX iuxta ἃ χυτὰ d vias meas; | ut iuravi in ira mea : | si introibunt in requiem meam. : m N E ! | In hebraeo non legitur titulus. 3 Duo postulantur : adorate Deum et obedite ei. Prius demonstrat E psaltes ex maiestate Dei dominatoris et creatoris (v. 1-5). Alterum ex E. ratione foederis; deterrentur ab inobedientia punitione maiorum (v. 6- 4 11). | ἷ E Adhortantur seipsos ad. Deum cum 1ubilatione. laudandum, quem D propterea appellant petram salutis nostrae v. 1, firmissimum fundamen- | E. tum nostrae felicitatis; v. 2 praeoccupemus, accedamus ad faeiem eius, ad sanctuarium, ad templum (ibi oculi eius et cor eius; cf. 3 Beg. 9,3) in actione gratiarum (hebr, Hier), in canticis iubilemus ei. Et huius E iubilationis ratio 686 v. 3 quoniam lahve magnus Deus est et γ | | magnus super omnes deos; dominium suum ostendit quoque et exercet - in omnes aliarum nationum deos. Id enim eo sensu dicitur quo v. ₪. 2 ipse Deus loquens inducitur Ex. 12,12 : in cunctis diis Aegypti faciam E. iudicia; οἱ lethro ait : nune cognovi quia magnus Dominus super —— et Is.46,1 confractus est Bel 660. Et quam magnus sit Iahve, declara- rae, hebr Aq ἐξιχνιασμοὶ γῆς (cuncta quae explorari possunt ?), Sym ᾿ς χχτώτατα, Hier fundamenta, recentiores : profunda; eius quoque sunt excelsa montium, montes excelsi, sicut v. 5 mare quoque et lerra (sieca); nam ipse est omnium creator. | Et tamquam noster quoque creator nobis proponitur v. 6 cui maximam iubemur reverentiam et subectionem exhibere : prosternamur, hisce subiectionis signis (in oppositione ad iubilationem v. 1) iam admonemur de debita obedientia; nos populus pascuae eius, 22,1 Iahve gularum curam gerit; ita ler. 33,13 transibunt greges ad manum numerantis; 73,1 oves pascuae eius; item 18,13 et 99,3; unde aliqui malunt emendare : populus manus eius i.e. populus quem creavit peculiare quoddam mandatum Dei ad populum perlatum sit, nescimus ; eiusmodi oecasio nobis describitur Ier. 26,2 sta in atrio domus Domini et loqueris; 36,10; 42,9. Ez. 12,3. S1 ergo hodie tale Dei mandatum loco Meriba Ex. 17,7 (propter iurgium filiorum Israel), sicut in die lio; dieitur Deus tentari duplici modo : 51 mensura spei rectae vel non attingitur (diffidentia) vel exceditur (praesumptione, Matth. 4,7); οἵ. Num. 14,2; probaverunt explorarunt, me periclitati sunt, experiri meam potentiam voluerunt; et tamen viderunt opera mea ; nulla erat dubitandi et murmurandi causa ; nam antea 1am saepe testes erant prodigiorum et potentiae Domini eiusque ad opem ferendam promptitudinis. | M Generatio illa erat prava et exasperans 17,8. Deut. 32,5.8; unde v. 10 offensus fui, Hier displicuit mihi generatio illa, hebr fastidio habui, Aq Sym δυσηρεστήθην, 16 quod Theod. explicat ἐβδελυξάμην, abominatus, exseeratus sum ; et dizi : populus errans corde isti; ipsi autem αὐτοὶ δὲ (LXX) non cognoverunt vias meas ; monitione ac reprehensione Dei facta tamen isti non adverterunt, non: secum perpenderunt, quid Deus pro ipsis eousque fecerit, quid se facturum promiserit, quid ab ipsis expostulet. Qua negligentia agnoscendi providentiam illam mirabilem Dei et contumacia illa res landem eo devenit (cf. Num. in requiem meam ; cf. Deut. מ 9 וכ enim usque in praesens tem-- ter daturus est. vobis. lequiem vocat terram promissionis, quia ibi sedes quietas post itinera habituri erant ; requies mea, quia Deus eam sanctuarium. Terrena haec requies et terra promissa et regnum hoo Dei in populum inchoatio quaedam erat et typus altioris 36 sublimioris requiei, de qua loquitur apostolus (Hebr. 4). |. — Ganticum ipsi David ; quando domus aedificabalur post captivitatem z. In hebraeo non adscribitur 11101118. = 'Sollemnis est adhortatio ad Dei laudes celebrandas et inter gentes mus (v. 1-6). Gentes ipsae invitantur, ut laudes et oblationes Domino ferant, cum sit universi orbis rex et iudex (v. 7-10). Ipsae quoque creaturae universae provocantur ad laetitiam ob Domini iudicis adven- Uti patet 1 Par. 16,23-33 psalmus iste cantatus est in. translatione arcae. Etiam alia occasione ex inscriptione graeca, latina tempus assignatur aptum huic cantico denuo canendo, tempus templi aedificati post captivitatem, quo Is. 60.61.62; 66,15. Ier. 31,10-14. Ez. 37,28). Psalmus iam eo sensu messianus est quia omnes gentes ad Dei gloriam praedicandam invitantur 6) iudicium in gentes annuntiatur, quae duo sunt indicia indubia periodi. Messiae regis, quasi in sequentibus explicatur : salutare eius, felicitatem, salutem quam largiturus est, gloriam eius et mirabilia eius, prodigia, signa, opera eius stupenda. Et quantopere Deus dignus sit tali praeconio continuo, ubique celebrando, indicatur v. 4, vide 47,2; terribilis super omnes deos, vide 94,3; v. ὃ LXX δαιμόνια, sed in loco parallelo 1 Par. catur; ad daemonia cf. 1 Cor 10,20. Iahve autem coelos fecit; 66 8 quod non est. Coram Domino autem in operibus eius adstant v. 6 gloria et decor (Hier), et in sanctuario eius fortitudo et magnificentia, in sanctuario coelesti gloriam et lucem inhabitat. inaccessibilem, Ad talem maiestatem adorandam invitantur v. 7 patriae, familiae populorum, a/ferte gloriam et honorem; nomini eius, ut eum tamquam unum, verum Deum agnoscant et colant (Ag.); cf. 28,1.2; levate 34,20. Deut. 16,16; et venite ad atria eius. Ibi v. 9 sese prosternant hebr, sieut 1 Par. 16,29 vulg : in decore sancto ; et simul cum eis : contremiscite a facie eius omnis terra (hebr), commoveatur, reverentia paveat omnis terra. Et ut haec reverentia toti terrae imperari pospotestatem ostendit : firmavit quoque orbem terrae, ut non moveatur ; immobilem ; ex punctatione mass.: etiam firmus stat orbis; alterum regiae potestatis documentum affertur : iudicabit populos in aequitate, in rectitudinibus, recte. | Demum omnes creaturae provocantur ad laetitiam v. ][ 313 excipiendum est, quia 10601081 orbem in iustitia et popults pec um suam fidelitatem, secundum promissa minasque, in veritate sua; iudi-- cium eius erit secundum fidelitatem, secundum promissa; quae promieius iudicio. Quae hie dicuntur de creaturarum exsultatione, suam habent explicationem ab apostolo Rom. 8,21.22 ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei; et ideo exspectat ereatura revelationem filiorum Dei. Adhortatio haec creatu- 'ae inanimatae faeta pro hominibus vehemens intelligitur stimulus, ut > Laetetur terra : Deus iustus venit ad iudicium, euius adventus tempestate, fulgoribus, terrae motu indicatur (v. 1-6). Effectus iudicii est confusio idololatrarum, adoratio angelorum, laetitia populi Dei (v. 7- 9). Quare sequimini bonum, quia Deus iustos protegit et beat (v. 10-12). Psalmus hie similis est antecedenti. Dominus regnavit, rex factus est ; 92,1 ; - mentio insularum iam indicat, psalmum ultra Israel spectare gentes quoque adeoque tempus messianum. 148110 exsultationis et laetitiae est, quia Deus sese accingit ad iudicium; cf. Is. 42,10; 51,5. Descensus eius describitur v. 2-5 modo consueto; vide 17,8 sq. 49,3-6. In tempestate descendit; ideo prius nubes caliginosae circa eum apparent ad annuntiandum terrorem 1udicii ; norma 1udien indicatur : iustitia et ius fundamentum throni eius. Ex nubibus erumpunt flammae ignis v. 8 et exurunt per circuitum hostes eius; fulgura per orbem illucescunt v. 4; vide 76,19, quorum fulgoribus terra videns contremiscit. Vehementia ardoris talis est, ut ipsi montes, firmissima terrae moles, sicut cera liquefiant ; cf. Mich. 1,4 Dominus descendet et consu- -mentur montes subtus eum et valles seindentur ; 1n hebr ἃ facie dominatoris omnis terrae ; ergo non dicitur omnis terra quasi cera diffluere; LXX ἀπὸ προσώπου χυρίου πόσης τῆς γῆς. Cf. Is. 61,1.2. Ceterum hisce nobis non exhiberi imagines vacuas, verum signa quaedam et res certo quodam modo in fine mundi futuras, disce ex epistola Pelri: adveniet dies Domini, ut fur, in quo elementa calore solventur, terra autem et quae in ipsa sunt opera exurentur (2 Petr. 3,10) ; de igne diei Domini scribit apostolus 1 Cor. 3,13 et 2 Thess. 1,8. Ad v. 6 vide 18,2; 49,6; coeli nubibus et fulguribus obtecti quasi proclamant iustum iudicem, et gloriam huius theophaniae vident populi. Effectus huius iudicii est confusio idolorum cultorum v. 7 confundentur, vel confunduntur, LXX xat ἐγχαυχώμενοι ἐν τοῖς εἰδώλοις, Ma hoc 1000 explicatur ιν. Haec confusio ex hebr prosternit etiam deos et prosternuntur 61 omnes du ; Hier vertit imperativum : adorate eum omnes dii. Ita iudicium exercetur in cultores et in idola, uti Is. 2,18 et idola penitus conterentur. LXX autem προσχυνήσατε αὐτῷ πάντες οἱ ἄγγελοι αὐτοῦ, ergo ,אלהים uti 8,6 dicuntur angeli (cf. Hebr. 1,6); sequndum quem textum adhortatio fit ad angelos, comites iudicis, ut venerentur maiestatem eius. Quem textum sequitur auctor epistolae ad Hebraeos, qui sciens 1udicem fore Filium Dei, Messiam, scribit : cum iterum introducit primogenitum in orbem terrae dicit : et adorent eum omnes angeli Dei. Alter effectus iudicii גג populum 1261 indicatur v. 8.9 : Sion et oppida Iuda laetantur de iudicio; cf. 47,12; laetantur : T 1 simul, imo praeprimis, quia Dominus tanta Waldes et e. esto 3 3 SOT cf. 46,3; 82,19; 91,3; simili modo : gratias agimus dibi. . E |». propter magnam EIOS TUA: : Ἶ 4 / Ex veritate iudicii divini colliguntur monita v. 10 odio habete . E malum ; hebr diligentes Iahve odio habent malum. Hos Dominus cus- 3 E todit et ex potestate impiorum eripiet; custodi£ animas sanctorum 8₪0- E Erum, pios Dei cultores, חסידים cf. 29,5; 30,24; 36,28. Vera felicitas et E | salus, lux oritur et contingit iusto; item in altero membro : e£ rectis — t E > .. corde laetitia, est ulterior descriptio ac designatio iusti et lucis. Hebr : B lux sparsa est; item Aq, Sym; LXX ἀνέτειλεν (similiter hebr 112,4) et : E | syr, targum : oritur, effulsit; id quod melius congruit luci, quam: — E E sparsa est. Cum itaque salus, lux, iustis ἃ Deo destinata sit, v. 12 E laetamini, confitemini; gratias agite memoriae, nomini sancto eius, b d vide 29,5; 31,11; celebrate documentum et memoriale, quod sanctitati ] E. suae erigit in iudicio. Affertur apud Ag. versio Sym ἐξομολογεῖσθε ψνημο- E 4 γεύοντες τῆς ἁγιωσύνης 20:00 celebrate memorantes apnea) eius. / 4 1 Ps. 97. τ "A A pe 1. Psalmus — ipsi David : : E E | I 3 Cantate Domino canticum novum, | quia mirabilia fecit ; | salvavit sibi dextera . E eius, | et brachium sanctum eius. | 2. Notum fecit Dominus salutare suum, | in D. d conspectu gentium revelavit iustitiam suam. | 3. Recordatus est misericordiae suae | hs et veritatis suae domui Israel ; | viderunt omnes (ermini terrae | salutare Dei 4 Celebrate Dominum qui sua potentia populum suum coram gentibus exaltavit memor misericordiae et fidelitatis (v. 1-4). Sollemni modo canite Domino, tota creatura exsultet propter iudicium Domini (v. 5-9). | Vide ad 95. - . Psalmus hic affinis est ps. 98 ; incipit et finit, uti 95, 1.13 ; proinde - E explicari poterit sicut ps. 95 antiquissimus ac tempori quoque solu- tionis exsilii aecommodatus. hatio laudis affertur generalis quia mira- > TRITT MR Uo. . / bilis fecit, et talia fecit solus sua potentia sine adiutorio alieno ; dextera — eius, brachium eius sibi effecit salutem, cf. Is. 59, 17; 63, 5. Haec — optime congruunt ad reductionem populi et solutionem exsilii ; atque 1 : — — huie interpretationi etiam v. 2 accommodatur : salutare suum, iustitiam . - suam manifestavit in liberatione populi, idque notum fecit in conspectu m gentium, uli dicitur apud Isaiam ; auditum facite hoc et efferte illud usque ad extrema terrae (Is. 48,20). Et salutem illam seu liberationem praestitit memor gratiae suae et fidelitatis; nam propter me, propter > me faciam, ut non blasphemer et gloriam meam alteri non dabo (Is. = 48,11) ; quare opus illud etiam vocatur iustitia Dei, ita Is. 46,13 ; 56,1 “ἰσχία est salus mea ut veniat et iustitia mea ut reveletur ; Is. 58,2 populus qui petit exsilii solutionem dicitur rogare 111011618 iustitiae. Ipso x Cyri decreto etiam populis innotuit beneficium quod Deus populo suo contulit ; nam traduxit vocem in omni regno suo etiam per scripturam a (Esdr. 1,1). Concluditur haec prior cantici pars generali cohortatione- 3 — v. 8 iubilate Deo omnis terra ; cf. Is. 42,10 ; 52, 9-10. E. . 0 Ut 95,11, ita hic maximum exprimitur gaudium de iudicio quod b. — — Dominus facturus est. Etiam cum reditu et instauratione coniungitur apud prophetas iudicium Dei, quo regnum Dei universale, pax et sanctitas constituatur (cf. Is. 66,15 sq.). Ad /manifestandum gaudium de glorioso iudicis adventu omnes v. 5 invitantur, ut magno musicorum | "instrumentorum apparatu Deo laudes et cantica offerant ; v. 6 in tubis ΤῊ et clangore bucinae, iubilate coram rege Iahve ; v. 7 tonet mare et | plenitudo eius (Hier) ; plaudere manibus (4 Reg. 11,12) signum gaudii 4 et approbationis ; signum laetitiae transfertur ad flumina, sicut Is, 55,12. dm arbores plaudent manibus. Tota exsultatio de Dominiadventu ad iudi- |] cium v. 9 profertur, qua simul declaratur, quanto desiderio tota crea- E tura obviam feratur manifestationi gloriae Dei in regni eius aeterni constitutione (cf. Rom. 8, 19-22). D Ps. 98. P 1. — Psalmus ipsi David, Dominus rex in Sion magnus, terribilis, venerandus, protegit suos ut rex : quare exaltent eum (v. 1-5). Exemplum eis proponitur in Moyse, Aaron, Samuel, quos fideles servos Deus exaudivit ; concluditur eadem exhortatione (v. 6-9). Coram regia maiestate, quam Dominus manifestavit (cf. 92,1 ; 96,1), populi contremiscant, commoveantur (Hier) ; sane non irae affectus, sed timoris et reverentiae sensus declaratur ; sedens super Cherubim, festationem terra quoque salutet cum magna reverentiae significatione ; nam v. 2 magnus, in se, natura sua ; ezceísus, sublimis in sua potentia et dominatione super omnes populos. Quare v. 3 celebrent nomen, Deum in magnis sui manifestationibus, quibus se exhibet terribilem, sanctum, cuius scil. honor et gloria sit 1nviolabilis, cuius nomen habeatur sacrosanctum. Altera ratio cur nomen Dei sit celebrandum, exphcatur v. 4, honor et maiestas Dei regia ius et aequitatem diligit, ius et aequum amat (Gen.); vertit Hier : imperium regis iudicium diligit ; hebr potius : fortitudo, potentia regis ; scil. optime inter se conveniunt et summa potestas et summa aequitas (Ag.). Alus placet adiungere ad v. 3 celebrent... et potentiam regis qui amat rectum. Et Dominus rex, ἔμ parasti, constituisti directiones, εὐθύτητας, 1ustum ordinem. et pro populo tuo, Iacob. fecisti iudicium et iustitiam, gentes 1udicasti, populo tribuisti id quod ex tua promissione illis erat iustum ae debitum. Unde v. 5 exal/ate ; prosternimini ante scabellum pedum eius, vel generatim ante pedes eius prostrati adorate; alias ipsa arca dicitur scabellum pedum eius (1 Par. 28, 2), quia sedes Domini erat super cherubim obvelantia aream ; etiam ipsum sanctuarium potest ita vocari (Ez. 43, 1; Lam. 2,1); hie vero videtur ita vocari ipse mons sanctuariü ob v. 9. Haec prostratio autem debita est, quoniam ἅγιος, sanctus est, scil. Dominus ; quae lectio, uti Ag. notat, confirmatur v. 9 quoniam sanctus Dominus, in loco scil. parallelo. | 1116 iam ponit propheta exemplum quod imitentur (Bellarm. sim. Ag. Gen. Calm. etc.) ; sint itaque in. sacerdotibus eius, inter sacerdo- eius, inter adoratores Domini viri similes Samueli; tum hi quoque orantes Dominum exaudientur, uti illi olim invocabant Dominum et = ipse 6081107681 eos ; hebr potius recte vertes tempore praesenti : invocantes (sunt) et exaudit eos; item v. 7 in columna nubis loquitur ad eos ; Deus enim suum populum non relinquit; sicut olim dedit duces el praeceptores, per quos populum suum docebat et regebat, ita nunc suecedunt, edocebuntur simili modo ἃ Domino. Verum eis unum maxime commendat ad imitationem : ilh cusfodiebant mandata Domini e£ praeceptum quod dedit illis. Illos v. 8 Dominus exaudivit ; illis fuit propitius, Deus ignoscens, et 110780608, puniens adinventiones, facinora eorum ; de Moyse et Aaron vide Num. 20 ; pro Samuel affer- ^tur quandoque peccatum filiorum (1 Reg. 8, 3.5) quod in aliquam patris negligentiam aut omissionem redundet. | > Ceterum quod in Moyse et Aaron delineatur, in tota populi historia exprimitur, etiam populum ad se clamantem exaudiebat, erat illis propitius, Deus ignoscens ; exstitit ultor peccatorum eorum ; quare recolentes vicissitudines suas v. 9 exaltate ; prosternimini ante montem sanctum eius ; ante sanctuarium Domini, quoniam sanctus Dominus Deus noster ; cf. v. 5. Psalmus constat quattuor tristichis. In laetitia servite Domino, creatori nostro et pastori nostro (v. 1-3). Laudate eum propter bonitatem eius et fidelitatem perpetuam (v. 4-5). In hebraeo : Psalmus ,לתודה qua voce et laus et sacrificium laudis seu gratiarum actionis significatur. psalmus est adhortatio una continua ad gaudendum in Domino : :ubilate omnis terra, 65,1; 95,1; 91,4; servite, colite, obedite ; hilarem datorem diligit Deus (2 Cor. 9,7. Eccli. 35,11) ; ingredimini coram eo in exsultatione, ad eius sanctuarium ; nam oculi mei erunt aperti et aures meae erectae ad orationem eius qui in loco isto oraverit 2 Par. 7,15 cf. 3 Reg. 9,3. Ratio autem gaudii est, quia lahve est Deus, qui nos fecit χαὶ οὐχ ἡμεῖς et non ipsi nos fecimus nos (uti supplent). Hoc utique videtur clarum. Sequendum itaque est qeri hebr, scil. *5 pro ,רא id quod exprimit Hier : etiam Aq exprimit qeri, Sym vero, uti 770600. refert, habet : αὐτὸς ἐποίησεν ἡμᾶς οὖχ 59506 ; subtilius censet Ag. 1n vulg. duas has lectiones commisceri : et non ipsi (scil. dativus 15) nos; Bellarminus autem censet ipsi additum esse ad vitandam cacophoniam : et non nos. Prae- cum iniit : populus eius ; Ex. 19,5. Deut. 32, 6.18; grex pascuae eius (Hier), 94,7; 23,1 (hebr). Admonentur v. 4, ut cum canticis ascendant ad templum, per portas intrent Deum laudantes in atria. Et materia laudis et gratiarum actionis proponitur in v. 5 Dominus benig- Proponitur speculum quoddam regum. Vitam agere sibi proponit David immaculatam, vitare omnem iniustitiam et fallaciam, persequi calumniatores et repellere superbos (v. 1-5). Curam agere vult piorum, Cum statim legatur tibi psallam, patet misericordiam seu gratiam et iudicium, iustitiam, ius non posse referri ad ipsum qui loquitur, sed referri debere ad Deum, cuius gratiam et iustitiam cantico prosequi vult et in regula vitae quam sibi proponit imitatione exprimere. Ita in ipso quidem psalmo haec Dei attributa non celebrat carmine, celebrat esse iustos ; praestare gratiam, firmiter sustinere iustitiam ; proponit itaque sibi v. 2 : advertam, euram impendam, ad viam, vitam imma- egenum et pauperem); en, ex mea parte optime propono agere vitam : quando venies ad me ? interrogatio est desiderantis experiri auxilium ae benedictionem Domini (Ag. Gen. Calm.) ; ex quo suspirio etiam significatur in suis votis et institutis se tum tandem profecturum, si Deus suos conatus adiuverit (Gen.). Interrogationem bene concipit Theod. : regales aulas splendidas et magnificas tibi praeparavi ; tuum Quae sequuntur, explicanda sunt cum hebr, Hier tempore futuro : per futurum explicari debent; vel explica per praesens, quod idem est in regula hae vitae deseribenda : ambulabo in simplicitate cordis mel (Hier), in integritate; v. 3 non ponam coram oculis meis verba pravam, detestabilem ; facientes praevaricationes odio habeo; hebr mihi eiusmodi qui pravitatem eligeret ; vulg non cognoscebam, , Aug. non approbabam, non laudabam, non mihi placebat. . Calumniatores a se arcere vult v. 5 hunc persequebar, hunc inter- 31,8; 33.16 ; pariter in suum ministerium non vult assumere nisi probos viros. Neque in domum suam admittet nec inter amicos aut familiares assumet eum, qui facit superbiam v. 7 qui facit fraudem, dolum (Hier) ; loquens mendacia non consistit coram me, non manet mecum ; non direxit, LXX οὐ χατηύθυνεν, id explicat Eus. οὐδὲν ἤνυέν, 50% εὐωδοῦτο ἐνώπιόν μου, nihil promovebat, non habebat successum prosperum ; minime proficiebat apud me; Hier : loquens mendacium non placebit in conspectu oculorum meorum, Demum v. 8 in matulino ; notat Hier (in Comment.) : matutinum velocitatem rei festinaἀφώνους ἐποίουν ; impii isti. in oppositione ad fideles erunt idololatrae, vult ex civitate Domini ; εὖ disperderem, ad exscindendos de civitate Domini omnes operantes iniquitatem; civitatem Domini proponit sanctam reddere amotis et deletis impiis ; cf. Is. 52,1; poena mortis statuitur in idololatras Deut. 13, 6-16; 17,2 sq. Urbe destructa populus petitione praemissa miseram suam conditionem et ignominiam exponit in quam ob Dei indignationem pervenerit (v. 2-12). Efflagitat a Deo, ut Sionis misereatur propositis rationibus ex tempore, ex animorum dispositione, ex Dei gloria coram gentibus et perpetua apud suos beneficii memoria (v. 13-93). Repetitur peti- ₪0 et. ex Dei immutabilitate hauritur certa spes instaurationis ac felicitatis (v. 24-29). : \ — [n persona populi ). 18-25) psalmista loquitur. Anno quarto - loakim regis annuntiaverat leremias : et servient omnes gentes istae regi Babylonis septuaginta annis (Ier. 25,11) et exsulibus scripserat : haec dicit Dominus : eum coeperint impleri in. Babylone septuaginta anni, visitabo vos et susceitabo super vos verbum meum bonum, ut reducam vos ad locum istum (29.10) ; unde tempus instaurationis aliqua ratione colligi poterat, uti collegit Daniel 64 preces fudit pro instauratione (Dan. 9, 2-19). Eadem est psalmi huius conditio et temporis ratio (v. 12 venit tempus miserendi Sion). Consuetis formulis saepius repetitis ardenter petitiones Deo proponuntur v. 2.3 ; cf. 5,2; 16, 1.6; 43,24. In quam miserum statum natio delapsa sit v. 4-12 declaratur ; defecerunt sicut fumus dies mei tempus nationis qua nationis evanescit, desinit esse nalio; dissolvitur ut fumus, vix aliqua eius vestigia relicta sunt ; sicut praebent LXX, Hier, targum et aliqui codices hebr ; textus mass. et syr : in fumum, quasi in nihilum abierunt, seu abeunt dies mei; vitam nationis paene 1am exstingui alia imagine exhibetur : ossa sicut cremium, ligna seu sarmenta arida aruerunt ; nihil vigoris iam est in corpore ; sucus vitalis abiit. Hebr ossa mea sicut ardore exusta sunt (cf. Is. 33, 14 vulg), Hier ossa mea quasi frixa contabuerunt; sequitur Hier fere versionem Aq ὡς χαῦσις ἐψαθυ- οώθη ; apud Aug. Cassiod. sicut in frixorio confrixa sunt (uti in liturgia quoque habetur tract. fer. 4 maioris hebd.). Quae ad idem convergunt : corpus, membra, calamitatibus quasi ignibus exusta sunt. Idem enuntiatur alia 1magine \. 5 percussus sum, sicuti solis ardore et aestu percutitur et arescit herba ; pristinum florem amisi ( TAeod.) ; hebr percussum est ut herba et arefactum est cor meum (similiter Hier) ; et quantus sit cumulus malorum et quale sit maeroris pondus, colligendum est inde, quia oblitus sum comedere (quia hic non causam prae nimia tristitia non est appetitus cibi; cf. 1 Reg. 1,7 illa flebat et non capiebat cibum ; 1 heg. 28,23; 3 Reg. 21,4 prae indignatione noluit comedere Achab. Prae nimio clamore cum suspiriis 1. e. v. 6 ἃ voce gemitus mei adhaesit os meum carni meae, explicat Gen. exsiccato suco vital intercurrente inter carnem et ossa ; alias legimus : pelli meae consumptis carnibus adhaesit 08 meum (Iob 19,20) et adhaesit cutis eorum ossibus (Lam. Bellarm. Calm. Baethgen) ; aliter Duhm : adhaeret ossibus meis caro mea. Ex modo loquendi intelligitur prae ardore doloris omnem מו corpore sparsam humiditatem amitti ; exstingui humores (Eus.) popularis est locutio. , Populum Israel ex albo nationum esse deletum et ex terra sua eiecrationibus ; v. 7 similis factus sum pellicano solitudinis, deserti (hebr, Hier) ; solitudinum ; similiter depingit exstinctionem populorum et regnorum Isaias 13, 21.22; 34, 11-15 ; nationes florentes seu regna comparantur vilibus etinfirmis avibus ; v. 8 vigilavi, somno et requie careo, vigilias tecto. Porro in hae derelictione et abiecta conditione populus Israel exponitur opprobriis nationum v. 9 fofa die, continuo, semper, ezprobrant mihi inimici mei, opprobria in me effutiunt; e£ qui olim, antea in conditione florenti me laudàbant, adversum me iurant, me exsecrantur, meo nomine utuntur ad maledicendum ; Hier : exsultantes per me iurabant; hebr מהוללי proprie stulti mei, seu insanientes, saevientes in 29, 22 et assumetur ex eis maledictio. Gentibus facti sunt abominationi et maledictioni propter abiectionem et statum sordidum in quo versanexhibetur luctus, tristitiae, summae miseriae, quae apud alios nauseam et fastidium provocat. Tali autem afflictioni mancipati sunt 64 traditi v. 11 a facie irae tuae, propter iustam indignationem et poenam Dei, quia elevans allisisti me, magna vi me sublatum 1n terram abiecisti, ut qui pondus alte extollit, deinde graviter et violenter ad solum aflligit et iaculatur (Gen.); alüs verbis : gravissime me afllixisu; idque declaratur v. 12 : interitui proximus sum ; dies mei sicut umbra declinaverunt, hebr dies mei sicut umbra extenta, longe protracta, sicuti est umbra versus solis occasum ; ergo vita mea, dies mei, ad occasum appropinquant ; ef ego sicut faenum ἀραὶ, sicut herba ardore solis pereussa. Natio Israel exstinctioni videtur esse proxima ; cf. Is. 41,14 | rs. 101, 13-231. | 363 vermis lacob, qui mortui estis ex Israel ; 42,22 ipse populus vastatus et direptus ; in domibus carcerum, facti in rapinam et direptionem ; en hac ratione describitur natio Israel in exsilio. Verum natio Israel, populus Dei, non potest interire : v. 13 nam Deus in aeternum, continuo, in singulis generationibus gubernat, regit, immutabiliter implet ; memoriale tuum ; cf. Ex. 3,15 synonymum est quia tempus miserendi eius est, et id clarius determinatur, quia venit non misereberis Ierusalem et urbium Iuda quibus iratus es ; iste iam septuagesimus annus est (Zach. 1,12) ; « per haec enim innuit finem poenae septuaginta annorum termino circumseriptae » (TAeod. sim. Ag. Calm.). Prophetae enim simul cum exsilio praedixerunt reditum Isaiam expeditiones Cyri indicia sunt liberationis. | Praeter promissionem Dei aliae quoque enumerantur rationes quibus spes firma bene innititur, v. 15 scil. amor ille et desiderium. piorum, quo ipsas ruinas et rudera Sion prosequuntur, et eorum dolor de vasomnium platearum ; e£ ferrae eius miserebuntur, hebr et de pulvere eius commiseratione afficiuntur. Tali autem amore et dolore spes enascitur fore ut Deus reddatur propitius ; quae spes eo magis valebit, quia simul ipsa Dei gloria agitur; v. 16 reditu ex exsilio et instauratione Sionis gentes agnoscent potentiam Domini : e/ timebunt gentes nomen apparet, manifestatur gloria eius, v. 11, et v. 18 pariter cernitur in ea, quomodo exaudierit preces popuh afflieti : respexit in orationem humilium, hebr, Hier vacui, seu nudi, eorum qui rebus suis spoliati in exsi- Haec Dei magnalia memoriae posterorum tradenda sunt v. 19 scribantur haec, et populus qui creabitur laudabit Dominum, ut scil. generationes futurae Deo quoque laudes dicant, opera Dei et impletio promissionum literis consignanda sunt. Quanta Deus scil. praestiterit exsilio soluto, exponitur v. 20 seq. prosperit de excelso sancto suo, ut audiret gemitus compeditorum, captivorum ; cf. Is. 42,22. Ps. 18,11, bantur. Hos solvit, in libertatem vindieat, αὐ annuntient in Sion nomen Domini; cum hac autem liberatione et instauratione coniungitur, uti apud prophetas (Is. 42,10; 49,6 ; 55,5 ; 60,1 etc. Ez. 36,36 ; Mich. 4,1. Am. 9,12) periodus messiana, conversio gentium ad Deum
93:23
v. 23 in conveniendo populos in unum, cum congregati fuerint populi simul et regna, ut serviant Domino (Hier). Haec est spes temporis futuri. Verum impraesentiarum adhue praevalet molesta exsilii conditio, uti ea habetur v. 4-12, ad quam reverütur psalmista v. 24 hebr, Hier: afflixit in via. fortitudinem meam ; interea, dum decursu temporis obviam pergo liberationi (in via ad eam), Deus fortitudinem, robur populi inter gentes valde humiliavit (cf. v. 4-11); adbreviavit dies meos, plane refertur ad v. 12 ; cui rerum meorum ; quae petitio fulcitur, uti in v. 13, appellata Dei permanentia aeterna, 1.6. eius gubernatione et fidelitate permanente : in generationem et generationem anni tui. Textus hebr planus est, cui consentiunt Sym, Hier, targum et satis quoque syr; obscurus est textus LXX, vulg, imo > obscurissimus et quoad verba et quoad sensum » (Bellarm.) ; nz explicatum est respondit ; inde enascitur tota obscuritas ; sed exsisüt alterum ענה cuius notionem rité expressit Hier. Cuius sit responsio (ad Deum), varie concipiunt: lerusalem (Aug.), pauperem populum (vel ante liberationem, vel post, Calm.), prophetam (Bellarm.). Sed inutile est immorari in versione aperte falsa. Mirantur aliqui recen-. tiores, hic reverti psalmistam ad priores querelas ; quare Wies. v. 24 ad v. 6 transferendum esse coniicit. singulorum oratio, ne quis tollatur, ne revoces me in dimidio dierum meorum, morte praematura, antequam fruar promissione tua; efllagitat longius vitae spatium ab eo, cuius anni sunt in generationem et genérationem. Hanc petitionem psalmista fulcit consideratione potentiae Dei
93:8
… Dominus novit cogitationes hominum: sunt enim inanes»; Ps. 93:8-11; Ps. 138:1 ff.: «Domine, scrutatus es me et novisti, tu novisti me... …
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.