Christ (by the mouth of Dauid) requesteth of God to be iustly declared innocent, and his enimies punished, 6. particularly describing Iudas the traitors malice, 21. and his owne temporal afflictions, 26. prayeth, 30. and praiseth God for his deliuerie.
1Unto the end, a psalm for David.Salmo di Davidde.Vnto the end, a Psalme of Dauid.In finem. Psalmus David. 2O God, be not thou silent in my praise: for the mouth of the wicked and the mouth of the deceitful man is opened against me.Non tener celata, o Dio, la mia lode: perocché la bocca dell'iniquo, e del traditore si è spalancata contro di me.O God conceale not my prayse: because the mouth of the sinner, and the mouth of the deceitful man is open vpon me.Deus, laudem meam ne tacueris, / quia os peccatoris et os dolosi super me apertum est. 3They have spoken against me with deceitful tongues; and they have compassed me about with words of hatred; and have fought against me without cause.Han parlato contro di me con lingua bugiarda; e con discorsi spiranti il mal animo mi hanno circonvenuto, e impugnato senza cagione.They haue spoken against me with deceitful tongue, and with wordes of hatred they haue compassed me: and they haue impugned me without cause.Locuti sunt adversum me lingua dolosa, / et sermonibus odii circumdederunt me: / et expugnaverunt me gratis. 4Instead of making me a return of love, they detracted me: but I gave myself to prayer.In vece di amarmi mi nimicavano: ma io orava.For that they should loue me, they backbited me: but I prayed.Pro eo ut me diligerent, detrahebant mihi; / ego autem orabam. 5And they repaid me evil for good: and hatred for my love.E rendettero a me male per bene, e odio per l'amor mioAnd they set against me euil thinges for good: and hatred for my loue.Et posuerunt adversum me mala pro bonis, / et odium pro dilectione mea. 6Set thou the sinner over him: and may the devil stand at his right hand.Soggetta colui al peccatore, e il diavolo gli stia alla destra.Appoint a sinner ouer him: and let the diuel stand on his righthand.Constitue super eum peccatorem, / et diabolus stet a dextris ejus. 7When he is judged, may he go out condemned; and may his prayer be turned to sin.Quand'egli è chiamato in giudizio n'esca condannato, e l'orazione di lui diventi un peccato.When he is iudged, let him comeforth condemned: and let his prayer be turned into sinne.Cum judicatur, exeat condemnatus; / et oratio ejus fiat in peccatum. 8May his days be few: and his bishopric let another take.I giorni di lui siano pochi, e il suo ministero sia dato a un altro.Let his dayes be made fewe: and let an other take his bishopricke.Fiant dies ejus pauci, / et episcopatum ejus accipiat alter.
9May his children be fatherless, and his wife a widow.Divengano orfani i suoi figliuoli, e vedova la sua moglie.Let his children be made orphans: and his wife a widow.Fiant filii ejus orphani, / et uxor ejus vidua. 10Let his children be carried about vagabonds, and beg; and let them be cast out of their dwellings.I suoi figliuoli errino vagabondi, e mendichino: e siano discacciati dalle loro abitazioni.Let his children be transported wandering, and let them begge: and let them be cast out of their habitations.Nutantes transferantur filii ejus et mendicent, / et ejiciantur de habitationibus suis. 11May the usurer search all his substance: and let strangers plunder his labours.Le sue facoltà rintracci tutte l'usuraio: e sian depredate dagli stranieri le sue fatiche.Let the vsurer search al his substance: and let strangers spoile his labours.Scrutetur fœnerator omnem substantiam ejus, / et diripiant alieni labores ejus. 12May there be none to help him: nor none to pity his fatherless offspring.Non sia per lui chi l'aiuti, né sia chi de' suoi pupilli abbia pietà.Let there be none to helpe him: neither let there be anie to haue pittie on his pupilles.Non sit illi adjutor, / nec sit qui misereatur pupillis ejus. 13May his posterity be cut off; in one generation may his name be blotted out.I figliuoli di lui siano sterminati: in una generazione sola resti cancellato il suo nome.Let his children come to destruction: in one generation let his name be cleane put out.Fiant nati ejus in interitum; / in generatione una deleatur nomen ejus. 14May the iniquity of his fathers be remembered in the sight of the Lord: and let not the sin of his mother be blotted out.Torni in memoria dinanzi a Dio l'iniquità de' suoi padri, e il peccato di sua madre non sia cancellato.Let the iniquitie of his fathers returne to memorie in the sight of our Lord: and let not the sinne of his mother be blotted out.In memoriam redeat iniquitas patrum ejus in conspectu Domini, / et peccatum matris ejus non deleatur. 15May they be before the Lord continually, and let the memory of them perish from the earth:Siano (i loro peccati) sempre davanti al Signore, e sparisca dalla terra la memoria di loro:Let them be before our Lord alwayes, and let the memorie of them perish out of the earth:Fiant contra Dominum semper, / et dispereat de terra memoria eorum: 16because he remembered not to shew mercy,perché egli non si è ricordato di usare misericordia.For that he remembred not to doe mercie.pro eo quod non est recordatus facere misericordiam, 17But persecuted the poor man and the beggar; and the broken in heart, to put him to death.E ha perseguitato un povero, e un mendico, e uno che aveva il cuore addolorato per metterlo a morte.And he persecuted the poore, and needie man, and the compunct in hart to kil him.et persecutus est hominem inopem et mendicum, / et compunctum corde, mortificare.
18And he loved cursing, and it shall come unto him: and he would not have blessing, and it shall be far from him. And he put on cursing, like a garment: and it went in like water into his entrails, and like oil in his bones.E ha amato la maledizione, e gli verrà: e non ha voluto la benedizione, e sarà lontana da lui. E si è rivestito della maledizione quasi di un vestimento, ed ella ha penetrato come acqua nelle sue interiora, e come olio, nelle sue ossa.And he loued cursing, and it shal come to him: and he would not blessing, and it shal be far from him. And he put on cursing as a garment, and it entred as water into his inner partes, and as oile in his bones.Et dilexit maledictionem, et veniet ei; / et noluit benedictionem, et elongabitur ab eo. / Et induit maledictionem sicut vestimentum; / et intravit sicut aqua in interiora ejus, / et sicut oleum in ossibus ejus. 19May it be unto him like a garment which covereth him; and like a girdle with which he is girded continually.Siagli come la veste, che lo ricopre, e come la cintola, con cui sempre si cinge.Be it to him as a garment, wherwith he is couered: and as a girdle, wherwith he is alwayes girded.Fiat ei sicut vestimentum quo operitur, / et sicut zona qua semper præcingitur. 20This is the work of them who detract me before the Lord; and who speak evils against my soul.Questo è presso Dio il guadagno dì coloro, che mi nimicano, e macchinano sciagure contro l'anima mia.This is the worke of them, that detract from me before our Lord: and that speake euils against my soule.Hoc opus eorum qui detrahunt mihi apud Dominum, / et qui loquuntur mala adversus animam meam. 21But thou, O Lord, do with me for thy name’s sake: because thy mercy is sweet. Do thou deliver me,E tu, Signore, Signore, sta dalla parte mia per amor del tuo nome: imperocché soave ell'è la tua misericordia.And thou Lord, Lord, doe with me for thy names sake: because thy mercie is swete. Deliuer meEt tu, Domine, Domine, fac mecum propter nomen tuum, / quia suavis est misericordia tua. 22For I am poor and needy, and my heart is troubled within me.Liberami, perché io son bisognoso e povero: e il mio cuore è turbato dentro di me.because I am needie, and poore: and my hart is trubled within me.Libera me, quia egenus et pauper ego sum, / et cor meum conturbatum est intra me. 23I am taken away like the shadow when it declineth: and I am shaken off as locusts.Svanisco com' ombra, che va declinando, e mi agitano come si fa delle locuste.As a shadow when it declineth, am I taken away: and I am shaken as locustes.Sicut umbra cum declinat ablatus sum, / et excussus sum sicut locustæ.
24My knees are weakened through fasting: and my flesh is changed for oil.Le mie ginocchia sono snervate per lo digiuno, ed è stenuata la mia carne priva di umore.My knees are weakened with fasting: and my flesh is changed by reason of oile.Genua mea infirmata sunt a jejunio, / et caro mea immutata est propter oleum. 25And I am become a reproach to them: they saw me and they shaked their heads.Ed io divenni il loro ludibrio: mi miravano, e scuotevano le loro teste.And I am made a reproch to them: they saw me, and wagged their heades.Et ego factus sum opprobrium illis; / viderunt me, et moverunt capita sua. 26Help me, O Lord my God; save me; according to thy mercy.Aiutami, Signore Dio mio: salvami secondo la tua misericordia.Helpe me ô Lord my God: saue me according to thy mercie.Adjuva me, Domine Deus meus; / salvum me fac secundum misericordiam tuam. 27And let them know that this is thy hand: and that thou, O Lord, hast done it.E sappiano, che in questo vi è la tua mano: e che questa cosa da te è fatta, o Signore.And let them know that this is thy hand: and thou ô Lord hast done it.Et sciant quia manus tua hæc, / et tu, Domine, fecisti eam. 28They will curse and thou wilt bless: let them that rise up against me be confounded: but thy servant shall rejoice.Eglino malediranno, e tu benedirai; quelli, che si levano contro di me siano svergognati: ma il tuo servo sarà nell'allegrezza.They wil curse, and thou shalt blesse: let them that rise vp against me, be confounded: but thy seruant shal reioyce.Maledicent illi, et tu benedices: / qui insurgunt in me confundantur; / servus autem tuus lætabitur. 29Let them that detract me be clothed with shame: and let them be covered with their confusion as with a double cloak.Siano coperti di rossore quelli, che mi nimicano: e siano rinvolti nella lor confusione come in un doppio mantello:Let them that detract from me, be clothed with shame: and let them be couered with their confusion, as with a duble patched cloke.Induantur qui detrahunt mihi pudore, / et operiantur sicut diploide confusione sua. 30I will give great thanks to the Lord with my mouth: and in the midst of many I will praise him.Celebrerò altamente colla mia bocca il Signore: e nella numerosa adunanza a lui darò lode.I wil confesse to our Lord excedingly with my mouth: and in the middes of manie I wil prayse him:Confitebor Domino nimis in ore meo, / et in medio multorum laudabo eum: 31Because he hath stood at the right hand of the poor, to save my soul from persecutors.Perché egli si è messo alla destra del povero per salvar dai persecutori l'anima mia.Because he hath stood on the righthand of the poore, that he might saue my soule from the persecutors.quia astitit a dextris pauperis, / ut salvam faceret a persequentibus animam meam.
108:1
Berthier
David. St. Peter attributes it to him, and gives us the key to this psalm, by applying (ver. 8.) to the traitor Judas, Acts 1:16, 20. (Berthier, T. vii.)
Haydock
Our Saviour seems to allude to it, when he styles Judas, the son of perdition, John 17:8. It may also have a reference to Doeg, or Achitophel, who were his forerunners. Ven. Bede thinks it was composed by the Machabees, against apostates. The Church used it in the deposition of bishops, and against the usurpers of ecclesiastical goods: (Grotius) and, in times of ignorance, some thought hereby to discover thieves. The style is very vehement, (Calmet) containing the sentence pronounced by the sovereign judge against the reprobate. (Haydock)
108:2
Calmet
Praise. Hebrew, "God of my praise," (Calmet)
Haydock
whom I always adore, under every dispensation of Providence. (Haydock)
Theodoret
Yet the original may agree with the Vulgate, and Christ desires to be glorified, (John 12:23., and 17:5.; Berthier) and styles his passion, his praise. (Theodoret)
Calmet
David appeals to God's judgment. (Calmet)
Worthington
Man. The Pharisees, etc., endeavoured to entangle Christ, Matthew xxii. (Worthington)
Calmet
Saul's courtiers strove, by calumnies, to excite his rage against David. (Calmet)
108:3
Haydock
Cause. Or provocation. (Haydock)
Sallust
So Catiline gratuito potius malus quam crudelis erat. (Sallust.)
The sanctity of Jesus Christ could not be overwhelmed, or hidden, (Haydock) even with the torrent of abuse thrown upon him.
108:4
Calmet
Detracted. Hebrew and Septuagint, "calumniated," as [in] ver. 20., and 29. (Calmet)
Calmet
Prayer. Jesus Christ prayed for his enemies, (Luke 23:34.; Flaminius) and did many good works for the benefit of all, John 10:32., and Acts 10:38. David had also signalized himself in the defence of his country, and yet was banished. He shews that he was animated with the perfect spirit of the gospel, though the law permitted retaliation, Exodus 21:24. (Calmet)
108:6
Challoner
Set thou the sinner over him, etc. Give to the devil, that arch-sinner, power over him: let him enter into him, and possess him. The imprecations, contained in the thirty verses of this psalm, are opposed to the thirty pieces of silver for which Judas betrayed our Lord: and are to be taken as prophetic denunciations of the evils that should befall the traitor, and his accomplices, the Jews; and not properly as curses. (Challoner)
Worthington
The devil entered into Judas, (John 13:2.; Calmet) who hung himself in despair. (Worthington)
Calmet
The Jews were abandoned over to cruel masters, as Doeg and Achitophel presently perished, Psalm 51:5. It was customary at trials, for a satan, or "adversary," to be stationed at the right hand of the accused, Zacharias 3:1. (Calmet)
108:7
Menochius
Prayer. Or may his supplication to judges for pardon irritate them, (Calmet) and let it not move God to mercy any more than a sin. (Menochius)
Berthier
God rejects such prayers as are destitute of the proper conditions, as he did those of Antiochus, (St. Augustine; Calmet) and they are a fresh sin. (Berthier)
Haydock
Yet the prayer of a sinner is not so, when he acts sincerely. (Haydock)
108:8
Berthier
Bishopric. Episkopen, "inspection or pre-eminence" of any kind. Judas lost his spiritual office, and the Jews all dominion in a very short time. St. Peter quotes this passage, [Acts 1:20.] and only the Socinians will assert that he does not adhere to the literal sense. (Berthier)
Calmet
The apostleship (Worthington) was given to St. Matthias. (Calmet)
Menochius
The priesthood of Aaron was forced to give place to that of Melchisedech. (Menochius)
108:9
Menochius
Wisdom. Judas was married, (St. Augustine) and stole for his family; (Lyranus) though as the Scripture is silent, St. Chrysostom believes the contrary. (Menochius)
Calmet
The synagogue being rejected, the Jews are in a manner orphans. (Calmet)
Worthington
The posterity of persecutors prosper not long. (Worthington)
Menochius
All sorts of imprecations are used that some may fall upon the guilty. (Genebrard) (Menochius)
108:10
Houbigant
Out. Hebrew, "seek." St. Jerome, "be sought after," which implies that the are rejected. (Houbigant)
The being reduced to beg, is terrible to one who has been brought up in a better manner.
Calmet
Dwellings. Septuagint (Menochius) and St. Jerome, "ruins." The Jews were forbidden to weep over the ruins of Jerusalem, and are become vagabonds. (Calmet)
108:11
Calmet
Usurer. The Romans forced the miserable Jews to pay taxes, and Domitian banished them from Rome, to live in a wood, where their furniture was only a basket and some hay, and their wives came to beg. Cophino faenoque relicto Arcanam Judaea tremens mendicat in aurem. (Juvenal, Sat. 11:540.) (Calmet)
Menochius
At the last siege, some of their bodies were ripped open, to discover the gold which they might have swallowed. (Josephus, Jewish Wars 6:15.) See Deuteronomy 24:10. (Menochius)
108:13
Calmet
In one. Hebrew, "another." Let none remember them. The ruin of Jerusalem took place within forty years time. (Calmet)
Worthington
Arch-heretics are not long followed; their disciples make fresh discoveries. (Worthington)
108:14
Calmet
Out. As children derive great advantages from the piety of their parents, so they also feel the punishment of their crimes, when they imitate them, Deuteronomy 24:16., and Ezechiel 18:20. If they share in the afflictions of their family, and are free from sin, this must be considered as a trial, and they will be amply rewarded in a future world. God is the arbiter of the life and death of all. External miseries may afflict both the just and sinners; but the motive for their being sent is very different. The Jews prayed, Let his blood be upon us, and upon our children; (Matthew 27:25.) and they became chargeable with all the crimes of their ancestors, Matthew 23:35. (Calmet)
108:15
Calmet
They. Iniquities, (Haydock) or may the sinners be "against the Lord," and He against them, Leviticus 26:21. (Calmet)
108:16
Haydock
Mercy. Therefore he, the chief, and each of his adherents, can expect to find no mercy, James 2:13. (Haydock)
108:18
Calmet
Bones. This strikingly describes the malediction of a person who has swallowed iniquity like water, Job 15:16., and Proverbs 4:17. The Jews had spoken ill of Christ, and of his disciples, Matthew 27:25., and John 9:17. (Calmet)
Worthington
Let all who delight in cursing, attend to this sentence. (Worthington)
Menochius
They like those things, which bring both temporal and eternal misery. (Menochius)
108:20
Haydock
Work. They effect their own ruin. (Haydock)
Berthier
The Jews pretended to act for the glory of God, being influenced with a zeal without knowledge. Some translate, "let such be the recompense;" which is not amiss. (Berthier)
108:21
Calmet
With me. Many ancient psalters supply, "thy mercy," with the Arabic. (Calmet)
Berthier
Grace must always accompany our endeavours, 1 Corinthians 15:10. (Berthier)
108:22
Haydock
Within me. In the garden. Christ did penance for sin all his life. He wept over Jerusalem, Luke 19:41. (Haydock)
108:23
Menochius
Locusts. David was forced to wander about. Christ continually sought after the lost sheep, (Calmet) and was hurried to different tribunals. (Menochius)
Calmet
St. Jerome applies this to the Jews, and St. Augustine to Christians under persecution. (Calmet)
108:24
Challoner
For oil, propter oleum. The meaning is, my flesh is changed, being perfectly emaciated, and dried up, as having lost all its oil, or fatness. (Challoner)
Or, "on account of the privation of perfumes," (Berthier) which the Jews looked upon as necessary. David and Jesus Christ were exposed to many inconveniences.
108:25
Berthier
Heads, and saying, Vah, etc. (Matthew 27:40.) as Semei insulted David, (2 Kings 16:5.; Calmet) though he is not said to have shaken his head, for which reason the prophecy may rather relate solely to Christ. (Berthier)
St. Augustine
"To pay our ransom, he was crucified; to be crucified, he was despised; and to be despised, he appeared in a state of abjection." (St. Augustine)
Berthier
These three steps were requisite, as the Jews would never have dared to lay hands on him, if he had appeared in glory. (Berthier)
108:27
Calmet
It. My suffering, (Berthier) or deliverance. (Calmet)
Worthington
Jesus Christ prays for a glorious resurrection, and that his enemies may be covered with all possible confusion. (Worthington)
108:29
Cloak. Diplois, means the outward robe. Hebrew mehil. (Haydock) (Galatians 3:13.)
St. Leo
"The cross of Jesus Christ shall be the glory of believers, and the confusion of infidels." (St. Leo, ser. xviii. de pas.)
Haydock
A salutary and inward shame may be of great advantage. (Haydock)
St. Jerome
Christ prays that his enemies may feel such a sorrow, and be converted. (St. Jerome)
Calmet
"He speaks not against, but in favour of, the Jews." (St. Augustine) (Calmet)
108:30
Calmet
Many. In the Catholic Church, (Haydock) till the end of the world. (Calmet)
108:31
Berthier
My. Hebrew, "his soul from the judges," Pilate and the Jews, (Calmet) particularly the Sanhedrim. How many still continue to persecute Christ, and do not tremble! (Berthier)
108:6
Set thou the sinner over him, etc.... Give to the devil, that arch-sinner, power over him: let him enter into him, and possess him. The imprecations, contained in the thirty verses of this psalm, are opposed to the thirty pieces of silver for which Judas betrayed our Lord; and are to be taken as prophetic denunciations of the evils that should befall the traitor and his accomplices the Jews; and not properly as curses.
108:24
For oil.... Propter oleum. The meaning is, my flesh is changed, being perfectly emaciated and dried up, as having lost all its oil or fatness.
108:2
The wordes of Christ.
The Pharisees and Herodians (Mat. 22.) with their mouth acknowleged Christ a true speaker, and a teacher of the way of God in truth, therby to draw him into danger, and to sheede his bloud.
108:3
At other times they accused him of great crimes, lastly of treason against Caesar.
108:6
A prediction that Iudas would not make recourse to anie good counseller, but complaine of his miserable tormented conscience to the wicked, who gaue him no comfort at al,
and so desparing, the diuel perswaded him to hang himselfe.
108:8
Act. t. v. 16.
The office of Apostleshippe.
108:9
The posteritie, or successors of wicked persecuters prosper not long in this world.
108:13
Arch herit•kes that deuise newe opinions, are shortly forsa ken, their folowers stil coining new heresies of their owne, differing from their false masters.
108:18
Let them obserue this, that vse more swearing and blaspheming, then praying or meditating.
108:22
Christs soule was pensiue when he prayed in the garden, and he did workes of penance for our sinnes al his life.
108:26
He prayed also for his resurrection, and glorification.
108:29
VVith al possible confusion.
108:1
Origene † 254 d.C. Origen Against Celsus 2.11
… And if we must make a statement regarding Judas which may overwhelm our opponents with shame, we would say that, in the book of Psalms, the whole of the 108th contains a prophecy about Judas, the beginning of which is this: “O God, hold not Thy peace before my praise; for the mouth of the sinner, and the mouth of the crafty man, are opened against me.”
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
… For we do not make the Son the equal or peer of the Father, but understand the Son to be subject. For He did not come down to Sodom without the Father’s will, nor rain from Himself but from the Lord , to wit by the Father’s authority; nor does He sit at the Father’s right hand by His own authority, but He hears the Father saying. Sit thou on My right hand
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.2
2. The Psalm, then, beginneth thus: “O God, be not silent as to my praise; for the mouth of the ungodly, yea, the mouth of the deceitful is opened upon me” (
papa san Leone I Magno † 461 d.C. Sermons 28
Keep far from your hearts, dearly beloved, the poisonous lies of the devil’s inspirations, and knowing that the eternal Godhead of the Son underwent no growth while with the Father, be wise and consider that to the same nature to which it was said in Adam, “Thou art earth, and unto earth shalt thou go ,” it is said in Christ, “sit Thou on My right hand
108:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.3
3. “They have spoken against me with false tongues” (
108:3
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.8
8. This again is a notable utterance of the Father concerning Him: From the womb, before the morning star I begat Thee
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.4
4. “In place,” saith he, “of loving me, they detracted from me” (
Ecumenical Councils The XII. Anathematisms of St. Cyril Against Nestorius 7
If any one says that the man who was formed of the Virgin is the Only-begotten, who was born from the bosom of the Father, before the morning star was (
108:4
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
103. Do you then forgive injuries done to you that you may be children of Jacob. Be not provoked as was Esau. Imitate holy David, who as a good master left us what we should follow, saying: “Instead of loving me they spake against me, but I prayed,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.6
6. He addeth, “Thus have they rewarded me evil for good” (
108:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.8
8. “Set thou an ungodly man to be ruler over him; and let Satan stand at his right hand” (
108:6
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.9
9. “When sentence is given upon him, let him be condemned, and let his prayer be turned into sin” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.17
… Of Judas also it is said: “And let the devil stand at his right hand.”
papa san Leone I Magno † 461 d.C. Sermons 62
To this forgiveness the traitor Judas could not attain: for he, the son of perdition, at whose right the devil stood
108:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.10
… And as if it were asked, What then shall become of that most sacred number twelve, within which our Lord willed, not without a meaning, to limit His twelve first Apostles? he at once addeth, “and let another take his office.” As much as to say, let both himself be punished according to his desert, and let his number be filled up.
108:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.20.2
… For that Æon, whose type they declare Judas to be, after being separated from her Enthymesis, was restored or recalled [to her former position]; but Judas was deprived [of his office], and cast out, while Matthias was ordained in his place, according to what is written, “And his bishopric let another take.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.1
… “Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us: … Let his habitation be desolate, and let no man dwell therein; and, His bishoprick let another take;”
Tertulliano † 220 d.C. The Prescription Against Heretics 20
… struck off, He commanded the eleven others, on His departure to the Father, to “go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost.” Immediately, therefore, so did the apostles, whom this designation indicates as “ the sent .” Having, on the authority of a prophecy, which occurs in a psalm of David,
Origene † 254 d.C. Origen Against Celsus 2.11
… for the mouth of the sinner, and the mouth of the crafty man, are opened against me.” And it is predicted in this psalm, both that Judas separated himself from the number of the apostles on account of his sins, and that another was selected in his place; and this is shown by the words: “And his bishopric let another take.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.8
… that the Scripture might be fulfilled.’ For David of old had passed this sentence on him who was to betray Christ to the unbelievers: ‘Let another take his office. Let his children be fatherless, and his wife a widow.’
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.11
11. “Let his children be fatherless, and his wife a widow” (
108:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.11
11. “Let his children be fatherless, and his wife a widow” ( ver. 8 ). After his death, both his children were fatherless, and his wife a widow. “Let his children be vagabonds, and be carried away, and beg their bread” (
108:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.12
12. “Let the extortioner search out all his substance, and let the strangers spoil his labour” (
108:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.12
12. “Let the extortioner search out all his substance, and let the strangers spoil his labour” ( ver. 10 ). “Let there be no man to help him” (
108:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.13
13. But as even orphans may, without one to help them, and without a guardian, nevertheless increase amid trouble and want, and preserve their race by descent; he next saith, “Let his posterity be destroyed; and in the next generation let his name be clean put out” (
108:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.14
14. But what is it that he next addeth? “Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away” (
108:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.15
15. “Let them alway be against the Lord” (
108:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.16
16. “And that, because he remembered not to act mercifully” (
108:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.16
… 15 ); either Judas, or the people itself. But “remembered not” is better understood of the people: for if they slew Christ, they might well remember the deed in penitence, and act mercifully towards His members, whom they most perseveringly persecuted. For this reason he saith, “but persecuted the poor man and the beggar” (
108:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.17
17. The Psalm then continueth: “His delight was in cursing, and it shall happen to him” (
108:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.18
18. “Let it be unto him as the cloak which covereth him” (
108:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.19
19. “This is the work of them that slander me before the Lord” (
108:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.20
20. “But work Thou with me, O Lord God” (
108:21
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.21
21. “O deliver me, for I am needy and poor” (
108:22
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.38
… It tempts, even when within I reprove myself for it, on the very ground that it is reproved; and often man glories more vainly of the very scorn of vain-glory; wherefore it is not any longer scorn of vain-glory whereof it glories, for he does not truly contemn it when he inwardly glories.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.22
22. “I go hence like a shadow that declineth” (
108:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.23
23. “My knees are weak through fasting” (
108:24
san Girolamo † 420 d.C. The Letters of St. Jerome 22.17
… “I am become like a bottle in the frost. Whatever there was in me of the moisture of lust has been dried out of me.” And again: “My knees are weak through fasting; I forget to eat my bread. By reason of the voice of my groaning my bones cleave to my skin.”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… Habakkuk (although we do not find this in the Hebrew Scriptures ) was sent to him with the reaper’s meal, for by a week’s abstinence he had merited so distinguished a server. David, when his son was in danger after his adultery, made confession in ashes and with fasting. He tells us that he ate ashes like bread, and mingled his drink with weeping.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.24
24. “I became also a reproach unto them” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 20.8
… For if you plead that owing to weakness of the flesh you cannot get rid of your sins by fasting, and you cannot say: “My knees are weak from fasting, and my flesh is changed for oil; for I have eaten ashes for my bread, and mingled my drink with weeping,”
108:25
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.25
25. “Help me, O Lord my God: O save me according to Thy mercy” (
108:26
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.26
26. “And let them know how that this is Thy Hand, and that Thou, Lord, hast made it” (
108:27
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.27
27. “Though they curse, yet bless Thou” (
108:28
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… “Instead of loving me they spake against me, but I prayed,” and when he was reviled, he prayed. Prayer is a good shield, wherewith contumely is kept away, cursing is repelled and often is turned back on those who utter it, so that they are wounded by their own weapons. “Let them curse,” he says, “but bless Thou.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.28
28. “Let my slanderers be clothed with shame” (
108:29
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.29
29. “As for me, I will confess greatly unto the Lord with my mouth” (
108:30
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.30
30. “For He stood at the right hand of the poor” (
108:5
v. 5, pro dilectione quam exhibui illis me odio habent. Primum quod eiusmodi obduratis peccatoribus continget in poenam, ut exsurgat contra eum accusator in iudicio forensi
108:6
v. 6 constitue, manda contra eum impium et diabolus, adversarius, accusator s(ef a dextris eius, uti stat v. ₪. Zach. 3,1; dein
108:7
v. 7 causa cadat ; exeat, declaretur reus ; et si in angustia ad Deum preces dirigit, oratio fiat in peccatum, non magis audiatur oratio eius quam si esset peccatum (Gen.), cum iudicem oraverit, illi magis odiosus fiat (Cal/m.) ; at hebr תפלה est oratio ad Deum ; optime 4g. recurrit ad notionem primiti- -vam (הטא oratio eius ne id assequatur quod expetit, sit frustra, scopum non attingat. Alia poenae species est
108:8
v. 8 mors immatura, et amissio dignitatis, episcopatum eius, τὴν ἐπισχοπὴν LXX, explieat Chrys. 390 ps. 108, 8-21. E τὴν ἐχξίνου cwm», honorem eius alius accipiat ; munus quod gessit non 4 נט6ו[ה propinquo relinquatur, neve in familia maneat, sed ad alium : transeat (Ag.) ; inde Petrus ansam capit monendi eligendum esse alium in sortem ministerii, ex quo excidisset Iudas proditor (Act. 1, E 20); ad notionem muneris, negotii, ministerii etiam פקדה congruit ; Ἢ : cf. 1 Chr. 20,30. Num. 3,36; 4,10. Porro poena non sistat apud ipsum, Ὃ verum extendatur in eius familiam v. 9 ipse moriatur, unde filii iam : E. sunt orphani, uxor vidua ; ipsa conditio orphanorum, viduae iam notio- nem suggerit miseriae, quia toties orphani et viduae miserationi alio- rum commendantur. Porro filii eius vagi sint, mendicent, expellantur — . ex ruinis suls v. 10, ne in ruinosis quidem sinantur habitare ; ex LXX £zt ϑληθήτωσαν emendetur textus hebr. Possessiones plane pereant v. 11, labores eius ea quae laborando acquisivit rapiant alieni; nemo mise- 6 reatur pupillis eius; tota eius posteritas deleatur, et ita ut iam in E - ^. altera generatione nomen eius exstinguatur — quae nominis excisio | —— A magna reputatur poena ; lex leviratus data erat, ne cuius nomen ob ste- E rilitatem pereat ex populo Dei. | Imo ei quoque imputetur et in eo puniatur iniquitas maiorum, patrum ; - matris peccatum ne deleatur, scil. ut puniatur continuo in filio (cf. Ex. 20,5); haec iniquitas et hoc peccatum v. 15 /iant, seu sint coram serva me ; quia miser sum et pauper ; cor meum conturbatum est ; cf. 55,5 hebr (יחיל) , Hier : vulneratum est (ὉΠ). Alia ratio qua Deum umbra extenditur, sol versus occasum properat; v. 23 ita ego ingredi cogor quasi umbra inclinata ; vergo ad mortem ; Hier abductus sum ; excussus sum sicut locustae, quae vento arreptae propelluntur in mare (cf. Ex. 10,19; Ioel 2,20), ita ego expellor de terra, morti obviam titia, declaratur v. 24 longo ieiunio quo iam debilis factus est, ut quam etiam diu neglexit, ita ut caro sit immutata deficiat a pristino vigore et splendore ; cf. 103,15 ut exhilaret faciem in oleo ; Hier vertit: absque oleo, Sym ἀπὸ ἀνηλειψίας (cf. Theod.); ali vertunt hebr caro mea defecit a pinguedine שמן) pingue, oleum). Ad tristem habitum quem prae se fert, accedunt opprobria et irrisiones de eius misera conditione v. 25. Quare instantius ad Deum clamat v. 26 ; opem petit, sed ita ut sciant quia manus tua haec, ut adversarii cognoscant auxilium sibi a Deo collatum esse, Deum igitur edidisse documentum suae potestatis, eum solum potuisse tot malis afferre remedium. Ergo in suo auxilio simul spectat gloriam Dei; v. 28 maledicant ilh — nil curo, si illi maledieunt, dummodo tu benedicas | si illi confusi fuerint, servus tuus laetabitur; cf. 57,11; et ad v. 29 vide v. 18; 34,26; 0,13. Opem vero a Domino expertus multiplicem gratiarum - actionem se persoluturum spondet v. 30, et palam coram multis Dei praeconia paratum esse ad opem ferendam ; LXX, Theod, sexta, vulg a persequentibus animam meam, hebr et alu : a iudicibus animae eius, ut Deus opem praestet contra eos qui animam eius iudicare (morti adiu- Brevis hic psalmus omnium frequentissime in Novo Testamento allegatur. Eo utitur Christus, ut pharisaeos reddat attentos ad altiorem Messiae dignitatem (Matth. 22, 43-45. Luc. 20,42) ; sedere a dextris Dei sibi Christus attribuit (Matth. 26,64. Marc. 14,62; Luc. 22,69), et ei attribuitur Act. 2,34; Eph. 1,20; Col. 3,1 ; Hebr 4,13; 8,1; 10,12. 1 Petr. 3,22 ; Apoc. 3,21 ; oportet Christum regnare, donee ponat omnes inimicos sub pedibus eius 1 Cor. 15,25 ; Christus sacerdos secundum ordinem Melchisedech, Hebr 5,6.10 ; 6,20; 7,17-22 et sacerdos ex iureiurando in aeternum 7,20.21.24.28. Primum breviter dicendum est de auctore et argumento psalmi. In textu hebr. et omnibus veterum versionibus hoc carmen Davidi aseribitur. Ad. hoe unanime textuum testimonium 8006016 suffragium Christi Domini, qui non solum obiter psalmum ut davidicum commemorat, sed ex ipsa eius origine davidica in quaestione de Messiae natura ac dignitate argumentum sumit « docens in templo » (Marc. 12, 35), ubi ait : « [986 David dicit in Spiritu sancto : Dixit. Dominus domino meo etc. 1286 ergo David dicit eum dominum » (ib. 36 sq. ; item Luc. 20, 42. 44. Matth. 22, 43). Nec aliter die pentecostes Petrus, Israelitas et peregrinos instruens, argumentatur : « Non enim David ascendit in coelum ; dixit autem ipse : Dixit Dominus domino meo etc. » (Act. 2, 34). Neque tacendum est, ipsa illa Christi et Petri argumenta, si psalmus revera non esset Davidis, omni vi probandi destitui et redigi in ordinem merorum argumentorum ad hominem, propter ignorantiam auditorum fortasse efficacium, sed in. se erroneorum ac falsorum : id quod in his casibus admitti non posse certum est. Cf. quae notavi in meis commentariis ad Matth. 22, 44 sq. Mare. ex omnibus Novi Test. locis, ubi hie psalmus citatur, atque ex universali Christianorum traditione constat, eum de quo psalmus agit et quem in psalmo psalmista et Deus alloquitur, esse Messiam. Iudaeos quoque olim itidem sensisse, ex eo concludi potest, quod Christus et apostoli, Iudaeos docentes, hoc ab 115 sciri et admitti supponunt neque iis contradicitur. Christiana religione propagata et vaticiniis huius psalmi haud mediocriter suffulta, Iudaei psalmum aut de Ezechia rege (v. fustin. dial. c. Tryph. n. 83) aut de Abrahamo (in targumim) exposuerunt. Multi recentes protestantes Davidi abiudicarunt et in tempus Machabaeorum transtulerunt; eum ab ignoto poeta aiunt in honorem alicuius principis Machabaeorum seu Hasmonaeorum esse compositum qui de Ps. 109, | 393 genere sacerdotali erant, sive Hyrcani II. pontificis (Flav. Jos. Ant. 16, 6, 2) sive Ionathae (1 Mach. 10, 20 sq.) sive Alexandri Iannaei sive Simonis (1 Mach. 14, 41) : haec ultima opinio praesertim propagata est, ex quo aliquibus placuit sententia contineri in v. 1-4 acrostichon שבוען Simeon ; ita Bickell, G. Margoliouth, Duhm, Expositor VI, vol. 6, p. 61; quam opinionem bene refutavit Zenner, ostendens ex colloeatione stichorum nullatenus 1816 acrostichon haberi (cf. Zeitschr. f. kath. Theologie 1900, p. 578-584) et vide etiam Revue biblique 1905, p. ^7 (annotatio 5). Obstat tali sententiae etiam quod illi Machabaei fuerunt sacerdotes nati ad principum dignitatem evecti, dum psalmistae menti obversatur rex cui Deus sacerdotium tribuit, et quod. auctor psalmi ut propheta loquitur יהוה) 2x:) dum Machabaeorum tempore nullus propheta exstitit (1 Mach. 14, 41). In duas pares strophas psalmus dividitur, quarum utraque ab effato seu oraculo divino ad Messiam directo incipit (v. 1-4), quo nuntiato psalmista, ut videtur, eum alloqui pergit ; fortasse etiam finis alterius strophae (v. 1), in textu LXX, vulgatae et versionis syriacae eliam finis prioris strophae (v. 3) velut ex ore Dei Patris profertur. - Βανι igitur « in spiritu » videt Messiam, suum futurum filium, ad duplicem summum honorem a Deo evectum, scil. ad sessionem in ' dextra Dei et ad munus sacerdotis, atque ipse iubetur hoe Messiae . futuro vatieinari. Quare ad humillimam reverentiam erga hunc suum - fihum se componens ac demittens scribit : Dixit Dominus 1.e. Iahve domino meo i.e. tibi, mi domme ; hebr. ad litteram : Effatum Iahve domino meo, i.e. sic iubet me Iahve vaticinari tibi, mi domine : hoc enim titulo אדני > dominus meus » apud Hebraeos subditi regem designare atque alloqui solebant, ita ut pronominis £u casibus casus huius tituli substituerent (1 Sam. 22, 12; 25, 25; dativ. 25, 30 sq.): Sede a dextris meis. Iste igitur Davidis dominus invitatur a Iahve, ut sedeat ἃ dextris lahve, ut summum honoris locum occupet, ut in throno sedeat exaltatus in. gloria, assumptus a Deo in participationem gloriae et potestatis ; cf. Apoc. 3,31 qui vicerit dabo ei sedere mecum in throno meo, sicut et ego 101 et sedi cum Patre meo in throno eius. Huie consorti gloriae ac dominationis fit eloquum Dei de subiectione inimicorum ; scabellum οἵ. los. 10, 21 iubet : ite. et - ponite pedes super colla regum istorum ; qui cum subiectorum colla pedibus ealearent, ait : sie faciet Dominus cunctis hostibus vestris. Expeditio illa ad inimicos subiiciendos initium habet a Sion v. 2 sceptrum tuae potentiae emittet Dominus ex Sion ; in Sion scil. est thronus lahve 1 Par. 28,5; 29,23 ; et ibi regnum eius consistit; inde igitur concipitur originem ducere saerum bellum, cuius effectus aliis oraculi verbis declaratur; dominare in medio inimicorum tuorum. Quanta vero gloria et maiestate haec dominatio seu haec victoria ornetur,
108:6
… Nei Settanta corrisponde al šāṭān (I Par. 21, 1; Iob., 1, 6-12; 2, 1-7; Ps. 108, 6; Zach. 3, 1-2) designante l'avversario dei servi di Dio; ma quando šāṭān, senz'articolo, indica un nemico umano (I Sam. 29, 4; II Sam. 19, 22; I Reg. 5, 4 [ebr. 18], e cf. 11, …
Gen. 26, 21, «accusa» Esd. 4, 6) ricorre nella Bibbia ebraica nove volte come nome comune: «avversario» in guerra (I Sam. 29, 4; I Reg. 5, 18; 11, 14, 23, 25) o in tribunale (Ps. 108, 6) o colui che sbarra la via: II Sam. 19, 23; cf. Mt. 16, 23 e Mt. 8, 33: Gesù respinge Pietro che gli ostacola la strada verso la croce; I Mach. 1, 36 la fortezza Akra è eretta εἰς …
108:16
… poveri solo «in spirito», cioè in metafora, ma di poveri interiormente affranti dal disagio e dal dolore, come è chiaro dall'uso costante di πνεύμα (ebr. rūah) in simili espressioni (Is. 57, 15; 66, 2; Ps. 33, 19; uguale senso di lēbh «cuore» in Ps. 108, 16): è la povertà piena, lancinante fin nel più intimo dell'anima (ma s. Girolamo interpreta: «Adumxit «spiritu» ut humilitatem intelligens, non penurium»; e s. Agostino, con il maggior …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.