Faithful people collected in the Church of Christ, exhorte each other to render thankes to God, for their deliuerie from spiritual and temporal tribulations. 16. The Laitie demand participation of Christs Mysteries, promising to serue him duly: 25. Which the Pastors freely impert, and together with the people, solemnely celebrate Gods praise.
1Give praise to the Lord, for he is good: for his mercy endureth for ever.Alleluia. Lodate Dio. Date lode al Signore, perché egli è buono, perché la misericordia di lui è eterna.Allelu ia. CONFESSE ye to our Lord because he is good: because his mercie is for euer.Alleluja. Confitemini Domino, quoniam bonus, / quoniam in sæculum misericordia ejus. 2Let Israel now say, that he is good: that his mercy endureth for ever.Dica adesso Israele, come egli è buono, e come è eterna la sua misericordia.Let Israel now say that he is good: that his mercie is for euer.Dicat nunc Israël: Quoniam bonus, / quoniam in sæculum misericordia ejus. 3Let the house of Aaron now say, that his mercy endureth for ever.Dica adesso la casa di Aarone, come è eterna la sua misericordia.Let the house of Aaron now say: that his mercie is for euer.Dicat nunc domus Aaron: / Quoniam in sæculum misericordia ejus. 4Let them that fear the Lord now say, that his mercy endureth for ever.Dicano adesso quei che temono il Signore, come è eterna la sua misericordia.Let them now say which feare our Lord: that his mercie is for euer.Dicant nunc qui timent Dominum: / Quoniam in sæculum misericordia ejus. 5In my trouble I called upon the Lord: and the Lord heard me, and enlarged me.Nella tribolazione invocai il Signore, e mi esaudì con larghezza il Signore.From tribulation I inuocated our Lord: and our Lord heard me in largenes.De tribulatione invocavi Dominum, / et exaudivit me in latitudine Dominus. 6The Lord is my helper: I will not fear what man can do unto me.Il Signore è mio aiuto: non avrò paura di quel, che uomo si faccia contro di me.Our Lord is my helper: I wil not feare what man can doe to me.Dominus mihi adjutor; / non timebo quid faciat mihi homo. 7The Lord is my helper: and I will look over my enemies.Il Signore è mio aiuto, e io non farò caso de' miei nemici.Our Lord is my helper: and I wil looke ouer mine enemies.Dominus mihi adjutor, / et ego despiciam inimicos meos. 8It is good to confide in the Lord, rather than to have confidence in man.Buona cosa ell'è il confidar nel Signore, piuttosto che confidare nell'uomo:It is good to hope in our Lord, rather then to hope in man.Bonum est confidere in Domino, / quam confidere in homine. 9It is good to trust in the Lord, rather than to trust in princes.Buona cosa ell'è il confidare nel Signore, piuttosto che confidare ne' principi.It is good to hope in our Lord, rather then to hope in princes.Bonum est sperare in Domino, / quam sperare in principibus. 10All nations compassed me about; and, in the name of the Lord I have been revenged on them.Mi assediarono tutte le genti: ma nel nome del Signore presi di esse vendetta.Al nations haue compassed me: and in the name of our Lord am I reuenged on them.Omnes gentes circuierunt me, / et in nomine Domini, quia ultus sum in eos.
11Surrounding me they compassed me about: and in the name of the Lord I have been revenged on them.Mi assediarono strettamente: ma nel nome del Signore pressi di esse vendetta.Compassing they haue compassed me: and in the name of our Lord I was reuenged on them.Circumdantes circumdederunt me, / et in nomine Domini, quia ultus sum in eos. 12They surrounded me like bees, and they burned like fire among thorns: and in the name of the Lord I was revenged on them.Mi circondarono come uno sciame d'api, e si accesero come fiamma suoi tralle spine: ma nel nome del Signore presi di esse vendetta.They compassed me as bees, and were inflamed as fyre in thornes: and in the name of our Lord I was reuenged on them.Circumdederunt me sicut apes, / et exarserunt sicut ignis in spinis: / et in nomine Domini, quia ultus sum in eos. 13Being pushed I was overturned that I might fall: but the Lord supported me.Mi fu data la spinta: fui fatto sdrucciolare, perché cadessi: ma il Signore mi resse.Being thrust I was ouerturned to fal: and our Lord receiued me.Impulsus eversus sum, ut caderem, / et Dominus suscepit me. 14The Lord is my strength and my praise: and he is become my salvation.Mia fortezza, e mia lode il Signore: ed egli fu mia salute.Our Lord is my strength, and my prayse: and he is made my saluation.Fortitudo mea et laus mea Dominus, / et factus est mihi in salutem. 15The voice of rejoicing and of salvation is in the tabernacles of the just.Voce di esultazione, e di salute ne' tabernacoli de' giusti.The voice of exultation, and of saluation in the tabernacles of the iust.Vox exsultationis et salutis / in tabernaculis justorum. 16The right hand of the Lord hath wrought strength: the right hand of the Lord hath exalted me: the right hand of the Lord hath wrought strength.La destra del Signore ha fatto gran cose: la destra del Signore mi ha esaltato: la destra del Signore ha fatto gran cose.The right hand of our Lord hath wrought strength: the right hand of our Lord hath exalted me, the right hand of our Lord hath wrought strength.Dextera Domini fecit virtutem; / dextera Domini exaltavit me: / dextera Domini fecit virtutem. 17I shall not die, but live: and shall declare the works of the Lord.Non morrò, ma vivere, e racconterò le opere del Signore.I shal not die, but shal liue: and I wil tel the workes of our Lord.Non moriar, sed vivam, / et narrabo opera Domini. 18The Lord chastising hath chastised me: but he hath not delivered me over to death.Il Signore mi ha gastigato severamente: ma non mi ha dato alla morte.Our Lord chastising hath chastised me: and to death he hath not deliuered me.Castigans castigavit me Dominus, / et morti non tradidit me.
19Open ye to me the gates of justice: I will go in to them, and give praise to the Lord.Apritemi le porte della giustizia; entrato in esse darò lode al Signore:Open ye the gates of iustice to me, being entred into them I wil confesse to our Lord:Aperite mihi portas justitiæ: / ingressus in eas confitebor Domino. 20This is the gate of the Lord, the just shall enter into it.questa è la porta del Signore: per essa i giusti entreranno.this is the gate of our Lord, the iust shal enter into it.Hæc porta Domini: / justi intrabunt in eam. 21I will give glory to thee because thou hast heard me: and art become my salvation.Darò lode a te, perché mi hai esaudito, e perché tu se' mia salute.I wil confesse to thee because thou hast heard me: and art become my saluation.Confitebor tibi quoniam exaudisti me, / et factus es mihi in salutem. 22The stone which the builders rejected; the same is become the head of the corner.La pietra, cui ricettarono quei, che edificavano, è divenuta testata dell'angolo.The stone, which the builders reiected: the same is made into the head of the corner.Lapidem quem reprobaverunt ædificantes, / hic factus est in caput anguli. 23This is the Lord’s doing, and it is wonderful in our eyes.Dal Signore è stata fatta tal cosa, ed ella è maravigliosa negli occhi nostri.This was done by our Lord: and it is meruelous id our eies.A Domino factum est istud, / et est mirabile in oculis nostris. 24This is the day which the Lord hath made: let us be glad and rejoice therein.Questo è il giorno, che è stato fatto dal Signore: esultiamo, e rallegriamoci in esso.This is the day, which our Lord made: let vs reioice, and be glad therein.Hæc est dies quam fecit Dominus; / exsultemus, et lætemur in ea. 25O Lord, save me: O Lord, give good success.Salvami, o Signore: o Signore concedi prosperità:O Lord saue me, ô Lord geue good successe: Blessed be he that cometh in the name of our Lord.O Domine, salvum me fac; / o Domine, bene prosperare. 26Blessed be he that cometh in the name of the Lord. We have blessed you out of the house of the Lord.benedetto lui, che viene nel nome del Signore. Abbiam dato benedizioni a voi, che siete della casa del Signore:We haue blessed you of the house of our Lord:Benedictus qui venit in nomine Domini: / benediximus vobis de domo Domini. 27The Lord is God, and he hath shone upon us. Appoint a solemn day, with shady boughs, even to the horn of the altar.il Signore è Dio, ed egli è a noi apparito. Distinguete il giorno solenne co' folti rami sino al corno dell'altare.our Lord is God, and he hath geuen light to vs. Appoint a solemne day with thicke bowes, euen to the horne of the altar.Deus Dominus, et illuxit nobis. / Constituite diem solemnem in condensis, / usque ad cornu altaris.
28Thou art my God, and I will praise thee: thou art my God, and I will exalt thee. I will praise thee, because thou hast heard me, and art become my salvation.Mio Dio se' tu, e a te io darò lode: mio Dio se' tu, e io ti esalterò. Darò lode a te, perché mi hai esaudito, e se' mia salute:Thou art my God, and I wil confesse to thee: thou art my God, and I wil exalt thee. I wil confesse to thee because thou hast heard me: and art become my saluation.Deus meus es tu, et confitebor tibi; / Deus meus es tu, et exaltabo te. / Confitebor tibi quoniam exaudisti me, / et factus es mihi in salutem. 29O praise ye the Lord, for he is good: for his mercy endureth for ever.Date lode al Signore, perché egli è buono, perché è eterna la sua misericordia.Confesse ye to our Lord because he is good: because his mercie is for euer.Confitemini Domino, quoniam bonus, / quoniam in sæculum misericordia ejus.
117:1
Berthier
Alleluia is borrowed from the end of the former psalm in Hebrew. Our Saviour and the apostles determine us to explain this solely of the Messias, though some would also see another literal sense, applicable to the victories of David, or of the captives, at their return, over God or Cambyses. (Berthier)
Berthier
This supposition seems very probable, 2 Esdras 6:16. Yet the Jews saw that some passages belonged to the Messias, and were accustomed to use ver. 26., in praying for his manifestation. This psalm is very pompous, and in the dramatic style, (Calmet) though this is not certain. (Berthier)
Worthington
Praise. Or "confess," and praise God for his great mercies. (Worthington)
117:2
Worthington
That he is good, is not here in Hebrew. The Septuagint insert the words in the two next verses. The people, priests, and all who fear God among the Gentiles must praise him (Psalm 113:11.; Calmet) particularly now under the new law, since they have received greater benefits. (Worthington)
Berthier
Our Saviour seems to allude to this passage, observing that God alone is good, (Luke 18:28.) to intimate that the man who gave him that title, must also acknowledge his divinity. (St. Augustine) (Berthier)
117:5
Worthington
Trouble. Both spiritual and temporal. (Worthington)
Calmet
Enlarge me, or set me at liberty in a spacious place. (Calmet)
117:7
My helper. Hebrew, "to me among the helpers," (Montanus) or most powerful, (Houbigant) and the mover of all, who lend assistance. Jesus Christ prayed with tears, and was heard for his reverence, Hebrews 5:7. We must expect afflictions, (Job xxxiii.) and must have recourse to God.
117:9
Calmet
Princes. For vain is the salvation of man, Psalm 59:31., and Jeremias 17:5. (Calmet)
Haydock
So neither can man hurt those whom God protects, Romans 8:31. (Haydock)
117:10
Houbigant
Revenged. Hebrew, "I have broken them," (Calmet) or "will render to them." (Houbigant)
Calmet
This may relate to David, Nehemias, Christ, and his martyrs. (Calmet)
Worthington
The Church, or any just man in the midst of enemies, confidently hopes for victory. (Worthington)
Berthier
None shall prevail against Christ and his Church. (Berthier)
117:12
Bees. Septuagint add, "do a honeycomb." But this is not in the original.
Haydock
Burned. Hebrew, "were extinguished." The Septuagint and Chaldean seem to have read better, as it would then be useless to add, as is the former verse, "but....I will destroy them;" and therefore Protestants and Duport here put, "for," etc., (Berthier) though the ci be still used. (Haydock)
Calmet
The rage of the enemy is well described by the similitudes of bees and fire. (Calmet)
St. Augustine
Christ was attacked with mortal hatred by the Jews. (St. Augustine)
Worthington
The fury of the multitude was fierce, but short-lived, as in God I have overcome them all. (Worthington)
117:13
Menochius
Fall. I was very near falling. Hebrew, "pushing thou hast pushed me that," etc. (Menochius)
Calmet
"My sin has strongly pushed me." (Chaldean) (Calmet)
Worthington
Those who stick to the Hebrew suppose, that the psalmist addressed the chief of his enemies. But a letter or two may have been added, as St. Jerome, Felix, etc., admit not the second person. Houbigant prefers, "they have pushed me." (Berthier) ---By God's grace I was prevented from yielding to the force of temptation. (Worthington)
117:15
Calmet
Just. Such were the Jews by their vocation, though many answered very ill the designs of God. (Calmet)
Berthier
Christians thank God for their redemption, and confessors are full of joy in their prisons and torments, Acts 16:25. (Berthier)
117:16
Berthier
Me is not in Hebrew. All salvation is from God. (Berthier)
Worthington
Right hand, repeated thrice, insinuates the blessed Trinity, as the word Lord is applied to Christ, who effected man's redemption with singular efficacy. (Worthington)
117:17
Live. The captives were dying daily, so that this rather belongs to the Church of Christ. (Berthier) (John 8:51.)
117:18
Haydock
Chastised me, severely. (Haydock)
Haydock
Septuagint may also signify, "has instructed me," (Calmet) by means of tribulation. (Haydock)
Worthington
God chastiseth as a parent, that his children may not perish eternally. (Worthington)
117:19
Eusebio † 339 d.C.
Justice. Of the temple, where the undefiled Israelites alone can enter, (Psalm 14:1.) or the land of Judea, Isaias xxvi. The Fathers explain it of the Church, and of heaven, to which none can be admitted, who have not departed in the communion of saints, (St. Chrysostom; St. Augustine) having walked in the narrow path. (Eusebius)
Christ styles himself the way, (Haydock) and the gate. (Berthier) (Apocalypse 22:14.)
Calmet
Formerly penitents were not allowed to be present during all the Mass; and heretics, etc., are cut off from the bosom of the Church. (Calmet)
Worthington
The just here beg for instruction, which they promise to follow. (Worthington)
117:22
Calmet
Corner. This was a sort of proverb, and is applied to David, Zorobabel, or the Jewish nation; but they can only be considered as figures of Christ, in whom this prediction was fulfilled, when he established his Church, and made one people of those who were before divided, Isaias 28:16., Matthew 21:42., and Acts 4:11. (Calmet)
Haydock
He was rejected by most of the Jews; yet he chose some of them, who, with the Gentiles, formed his Church. (Haydock)
Worthington
This all Christians now confess. (Worthington)
Berthier
The Pharisees pretended to build for the glory of God, when they opposed the designs of Christ, which, nevertheless, succeeded. They could not object to his application of this text, as they would have done, if it had been already verified in David, etc. (Berthier)
He has laid the foundation. We must be living stones, if we would co-operate in this heavenly building, 1 Peter 2:5.
117:24
Worthington
Day. Of grace. (Worthington)
117:25
Montanus
Save me. The person is not expressed in Septuagint. Or, (Calmet) Hebrew hoshiha na, "salvifica nunc." (Montanus)
Haydock
Na means likewise, "I beg." (Haydock)
Calmet
Quaeso, Domine, salvum fac, obsecro: Quaeso, Domine, fac prospere agere, obsecro. This formed the acclamations of the Jewish children, Hosanna, Matthew 21:9. The branches which were carried at the feast of tabernacles, were also styled Hosannas. (Calmet)
Worthington
When Christ entered Jerusalem, the children sung his praises, holding palms. (Worthington)
117:26
Berthier
We. The Levites, (Calmet) or Christ and his ministers pronounce this blessing, (Worthington) or the psalmist gives it, after having expressed his thanks for the graces brought by the Messias. (Berthier)
117:27
Berthier
Us. Christ, who comes in the name of the Lord, "is himself God," our instructor. (St. Augustine) (Titus 2:11.) (Berthier)
Day. The feast of tabernacles, for which this psalm was probably composed. The Jews dwelt under tents. (Calmet) (Leviticus 23:40., and 2 Esdras 7:15.)
Berthier
Altar. Hebrew, "Bind a festival with cords unto the horns," etc. To make sense, the Chaldean inserts, bind the lamb for the festival. But this Houbigant ridicules, and he believes that the solemn entrance of Jesus Christ into Jerusalem is here foretold. Scarcely any prediction in the Old Testament is more clearly verified in the new, Matthew 21:8. Hebrew Bahabothim certainly means, "in ramis opacis," and St. Jerome translates, "frequent the solemnity in shady boughs." (Berthier)
Calmet
The victims were never tied to the altar, but slain in the porch of the northern gate, Ezechiel 40:39. (Calmet)
117:28
Calmet
I will, etc. This might be in the copies of the Septuagint. It occurs [in] ver. 26., (Berthier) though it was here retrenched in the Hexapla. (Calmet)
117:29
Worthington
For ever. Praise is our first and last duty, ver. 1. (Worthington)
117:1
Let vs praise God, for his goodnes, in making vs of nothing, geuing vs manie benefites,
and remitting our sinnes.
Concordanza Psal. 105. 106. 135.
117:2
Let the Church of the nevv testament especially confesse his goodnes, vvhich hath receiued more mercie and grace.
117:3
Let al the Clergie praise God novv in the time of more grace, and of greater spiritual functions.
117:4
Yea let the Whole bodie of the Church, al that feare, and serue God praise his mercie.
117:5
As wel spiritual as temporal.
117:10
Though innumerable oppose, and endeuour to hurt me (saith the Church, or anie iust person)
yet by Gods povvre, not by myn ovvne, I am defended, and they punished, and so the iust hath the victorie, and triumpheth,
117:12
In great troopes, and furie,
vvith sharpe though shorte force, and vvith special noise, to terrifie me, but in God I ouercame al
117:13
I vvas sometimes by vehemencie of tentation, declining to sinne:
but Gods grace assisted and strengthned me.
117:16
The same vvord [right hand] thrise mentioned, signifieth the B. Trinitie. Also [Our Lord] signifying Christ in his humanitie the chief instrument of God, is here often repeted, to signifie the singular efficacie therof.
117:18
God chastiseth his children,
because he vvould not that they should dye eternally. So he punisheth as a father, not as an enimie.
117:19
The Prophet novv speaketh in the person of iust soules, requiring spiritual doctrin, and foode,
r and promising to serue God.
117:22
An euident prophecie of Christ vttered by the Royal Psalmist, and novv confessed by euerie Christian, that our Sauiour reiected by the Ievves, is neuertheles the builder of his Church, by ioyning the tvvo peoples of Ievves and Gentiles, as tvvo vvalles into one house.
117:24
God ordayned this acceptable time of grace.
Mat. 21. ••. 20. Act. 4. I•m. 9. 1 Pet. 2.
117:25
The songue of the Hebrevv children, vvhen Christ entered Ierusalem vvith palmes of triumph, and acclamations.
117:26
The voice of Christ, and his Apostles and other Clergie blessing the people as they desire.
117:27
This was fulfilled when Christ was brought with bowes of palme, and other signes of triumph, from Bethania,
through the whole citie, euen into the Temple and vnto the Altar: Mat. 21.
117:29
Our first, chife, and final dutie is to praise God. v. 1. &. vlt.
117:1
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.9
… Far be it from Thee that Thou shouldst delude her in those visions and the answers she had from Thee,—some of which I have spoken of, and others not, —which she kept in her faithful breast, and, always petitioning, pressed upon Thee as Thine autograph. For Thou, “because Thy mercy endureth for ever,”
sant'Agostino d'Ippona † 430 d.C. The Confessions 11.1
… Behold, I have told unto Thee many things, which I could and which I would, for Thou first wouldest that I should confess unto Thee, the Lord my God, for Thou art good, since Thy “mercy endureth for ever.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.1
1. …We are taught in this Psalm, when we chaunt Allelujah, which meaneth, Praise the Lord, that we should, when we hear the words, “Confess unto the Lord” (
117:2
Origene † 254 d.C. Origen De Principiis 2.5.4
… Let us see now if, in the Old Testament, the God of the prophets and the Creator and Legislator of the word is not called good. What are the expressions which occur in the Psalms? “How good is God to Israel, to the upright in heart!” and, “Let Israel now say that He is good, that His mercy endureth for ever;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.2
2. “Let Israel now confess that He is good, and that His mercy endureth for ever” (
117:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.2
2. “Let Israel now confess that He is good, and that His mercy endureth for ever” ( ver. 2 ). “Let the house of Aaron now confess that His mercy endureth for ever” (
117:4
Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… nor stand in the way of sinners; nor sit in the seat of the scornful.” Where then? “Behold, how good and how pleasant it is for brethren to dwell together in unity;” meditating (as they do) day and night in the law of the Lord, because “it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.2
2. “Let Israel now confess that He is good, and that His mercy endureth for ever” ( ver. 2 ). “Let the house of Aaron now confess that His mercy endureth for ever” ( ver. 3 ). “Yea, let all now that fear the Lord confess that His mercy endureth for ever” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.8
8. “The Lord is my strength and my praise, and is become my salvation” (
117:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.2
… that all of us when made one in Christ, made one flock under one Shepherd, and the body of that Head, like one man, may say, “I called upon the Lord in trouble, and the Lord heard me at large” (
117:6
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 10
John, in his epistle, proves this, saying: “Greater is He who is in you than he that is in the world.” Also in the cxviith Psalm: “I will not fear what man can do unto me; the Lord is my helper.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.11
… “In the Lord have I hoped; I will not fear what man can do unto me.” Also in the same place: “To none but God alone is my soul subjected.” Also in the cxviith Psalm: “I will not fear what man can do unto me; the Lord is my helper.”
san Girolamo † 420 d.C. The Letters of St. Jerome 1.12
… Suddenly the woman’s bosom heaves, her eyes seek the light, her body is quickened into new life. A moment after she sighs, she looks round, she gets up and speaks. At last she is able to cry: “The Lord is on my side; I will not fear. What can man do unto me?”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.6
… Let us not loose the belt that binds the breast. When lust tickles the sense and the soft fire of sensual pleasure sheds over us its pleasing glow, let us immediately break forth and cry: “The Lord is on my side: I will not fear what the flesh can do unto me.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back.” “Yea for thy sake are we killed all the day long; we are counted as sheep for the slaughter.” But “the Lord is on my side: I will not fear what man doeth unto me.”
san Girolamo † 420 d.C. Against the Pelagians 2
Ps. cxviii. 6 . The Lord is my keeper.
Sulpicio Severo † 420 d.C. On the Life of St. Martin 6
… Martin having answered him to the effect that he was minded to go whithersoever the Lord called him, the devil said to him, “Wherever you go, or whatever you attempt, the devil will resist you.” Then Martin, replying to him in the prophetical word, said, “The Lord is my helper; I will not fear what man can do unto me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.3
3. “The Lord is my helper; I will not fear what man doeth unto me” (
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.1
… But, as the Prophet says, “The Lord is my helper; I will not fear what man can do to me,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 130
… I will not fear: what can man do unto me?”
117:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.3
… But the Apostle saith, “We wrestle not against flesh and blood, but against,”…he saith, “spiritual wickedness in high places;” that is, the devil and his angels; that devil whom elsewhere he calleth “the prince of the power of the air.” Hear therefore what followeth: “The Lord is my helper: therefore shall I despise mine enemies” (
117:8
Tertulliano † 220 d.C. The Five Books Against Marcion 4.15
… as by the prophet Jeremiah: “Cursed be the man that trusteth in man.” Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.6
… “Therefore,” says he, “let no man glory in man;” an injunction which is in accordance with the teaching of the Creator, “wretched is the man that trusteth in man;” again, “It is better to trust in the Lord than to confide in man;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.11
… I will not fear what man can do unto me.” Also in the same place: “To none but God alone is my soul subjected.” Also in the cxviith Psalm: “I will not fear what man can do unto me; the Lord is my helper.” Also in the same place: “It is good to trust in the Lord rather than to trust in man; it is good to hope in the Lord rather than to hope in princes.”
san Girolamo † 420 d.C. The Letters of St. Jerome 52.11
… Or if he is a man who will not hear the clergy on behalf of the distressed except over the bowl, I will readily forego his aid and will appeal to Christ who can help more effectively and speedily than any judge. Truly “it is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.3
… Therefore, according to their judgment, the salvation of the spirit is made uncertain, so long as in opposition to the holy Scriptures, which say, "It is better to trust in the Lord than to put confidence in man,"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.98
Chapter 98.— 223. Petilianus said: "Lastly, as we have often said before, how great is your presumption, that you should speak as you presume to do of kings, when David says, ‘It is better to trust in the Lord than to put confidence in man: it is better to trust in the Lord than to put confidence in princes?’"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.102
… If you entertain and teach such views as this, you will have the effrontery even to quote, as making against us, the passage which you advanced some little time ago: "It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.50
62. But the passages which I have advanced to assert the truth of the Catholic Church, are the following: As regards the question of baptism, that our being born again, cleansed, justified by the grace of God, should not be ascribed to the man who administered the sacrament, I quoted these: "It is better to trust in the Lord than to put confidence in man:"
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 1
… and could at length be proved to us, yet, though we might pronounce an anathema upon him even in the grave, we are still bound not for the sake of any man to leave the Church, which rests for its foundation on divine witness, and is not the figment of litigious opinions, seeing that it is better to trust in the Lord than to put confidence in man.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.4
4. But, when my enemies have been brought to contempt, let not my friend present himself unto me as a good man, so as to bid me repose my hope in himself: for “It is better to trust in the Lord, than to put any confidence in man” (
117:9
Tertulliano † 220 d.C. The Five Books Against Marcion 4.27
… When, again, He upbraids those who caught at the uppermost places and the honour of public salutations, He only follows out the Creator’s course, who calls ambitious persons of this character “rulers of Sodom,” who forbids us “to put confidence even in princes,”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.6
… “Therefore,” says he, “let no man glory in man;” an injunction which is in accordance with the teaching of the Creator, “wretched is the man that trusteth in man;” again, “It is better to trust in the Lord than to confide in man;” and the same thing is said about glorying (in princes).
Tertulliano † 220 d.C. The Five Books Against Marcion 5.14
… “Be kindly affectioned one to another with brotherly love.” Now is not this of the same import as: “Thou shalt love thy neighbour as thy self?” (Again, your apostle says:) “Rejoicing in hope;” that is, of God. So says the Creator’s Psalmist : “It is better to hope in the Lord, than to hope even in princes.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.10
… He who was tempted by the angel, the deceiver, goes above all angels. Let none of you put himself before us and stop our way, that he may be worshipped as a god by us: neither principality, nor angel, nor power, separateth us from the love of Christ. It is good to trust in the Lord, rather than to trust in a prince;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.4
… for “no one is good, save God alone;” and when a man or an angel appear to aid us, when they do this of sincere affection, He doth it through them, who made them good after their measure. “It is” therefore “better to trust in the Lord, than to put any confidence in princes” (
117:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.5
5. “All nations compassed me round about, but in the Name of the Lord have I taken vengeance on them” (
117:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.5
5. “All nations compassed me round about, but in the Name of the Lord have I taken vengeance on them” ( ver. 10 ). “They kept me in on every side, they kept me in, I say, on every side; but in the Name of the Lord have I taken vengeance on them” (
117:12
san Barnaba † 61 d.C. The Epistle of Barnabas 6
… I am the off-scouring of your love. What, then, again says the prophet? “The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.11
… For the city wherein the people raged, as a ramping and a roaring lion, crying out, “Crucify Him, Crucify Him,” the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited. There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed “as the fire of thorns.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.6
6. “They came about me as bees do a hive, and burned up even as the fire among the thorns: and in the Name of the Lord have I taken vengeance on them” (
117:13
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.15
… “Thou hast thrust sore at me that I might fall, but the Lord was my help
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.2
… Slay ye, all of you.” Let us see if ye efface, let us see if ye extinguish, let us see if ye remove from the earth the name thereof, let us see if ye peoples do not meditate of empty things, saying, “When shall She die, and when shall perish the name of Her?” “As though She were a wall bowed down, and a fence smitten against,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.7
7. “I have been driven on like a heap of sand, so that I was falling, but the Lord upheld me” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… And so let us learn in everything, as we feel our own weakness, and at the same time His help, to declare with the saints, “I was overturned that I might fall, but the Lord supported me. The Lord is my strength and my praise: and He is become my salvation.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.12
… And we read this in a verse in which the prophet sings very plainly: “Being pushed I was overturned that I might fall,” where the weakness of our free will is shown. And “the Lord sustained me:”
117:14
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.15
… for “a horse is prepared for the day of battle: but help cometh from the Lord,” “for no man can prevail by strength.” We ought then always to sing with the blessed David: “My strength and my praise is” not my free will, but “the Lord, and He is become my salvation.”
117:15
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 45.13
… if he has strayed away, he will return to hear that voice of the Shepherd, and to follow Him who saith, “He that endureth to the end, the same shall be saved.” A good voice, brethren, it is; true and shepherd-like, the very voice of salvation in the tabernacles of the righteous.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.9
9. “The voice of joy and health is in the dwellings of the righteous” (
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… He will therefore listen to your prayer, and will scatter this darkness deeper than the plague of Egypt. He will give you His own calm of love, and will gather them that are scattered abroad and welcome them that have been cast out. Then shall be heard “the voice of rejoicing and salvation in the tabernacles of the righteous.”
117:16
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The right hand of the Lord —that is, His Son; as also above in the Psalm: “The right hand of the Lord hath done valiantly.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.7
… since the fulness of the Godhead dwells as it were bodily in the substance of the Trinity. For this reason, then, is the Son also called the Right Hand of the Father, as we read: “The Right Hand of the Lord hath done mighty things, the Right Hand of the Lord hath exalted me.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 19.31
… "Search the Scriptures, for in them ye think that ye have eternal life, and they are they that testify of me." And to the same effect are the words of the Psalmist: "I shall not die, but live, and declare the works of the Lord."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.10
10. “The right hand of the Lord hath brought mighty things to pass” (
117:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.11
11. “I shall not die, but live, and declare the works of the Lord” (
117:18
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 56
… Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.58
In the cxviith Psalm: “The Lord amending hath amended me, and hath not delivered me to death.”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.12
… “The Lord hath chastened me sore, but He hath not given me over unto death.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.8
… Of this the Maccabees amid sharp tortures, of this the three men amid flames innocuous, of this the holy Prophets in captivity, do testify. For although paternal correction most bravely and most godly they endure, yet they do not hide the fact, that these things have befallen them for the deservings of their sins.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 97.10
… and he could do nothing had he not received power. Why then dost thou not fearlessly worship God, without whose will no one hurteth thee, and by whose permission thou art chastened, not overcome? For if it shall have pleased the Lord thy God to permit some man to hurt thee, or some spirit: He will chasten thee, that thou mayest cry unto Him:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.12
12. Nevertheless, let him point out to us, why the body of Christ, the holy Church, the people of adoption, suffered such indignities. “The Lord,” he saith, “hast chastened and corrected me, but He hath not given me over unto death” (
117:19
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 48
… For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, “Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it.”
Origene † 254 d.C. Origen Against Celsus 6.36
… And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, “Open to me the gates of righteousness, that I may go into them, and praise the Lord ; this gate of the Lord , into it the righteous shall enter;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 87.4
… And how called? On every side it is called in the Trinity: no otherwise is it called than by Baptism in the name of the Father, the Son, and the Holy Ghost: four then being thrice taken, twelve are found. Knock, therefore, with all your hearts at these gates: and let Christ cry within you: “Open me the gates of righteousness.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 100.12
… “Go into His courts with hymns; and confess unto Him.” Confess in the gates; and when ye have entered the courts, confess with hymns. Hymn are praises. Blame thyself, when thou art entering; when thou hast entered, praise Him. “Open me the gates of righteousness,” he saith in another Psalm, “that I may go into them, and confess unto the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.13
13. “Open me,” he saith, “the gates of righteousness” (
117:20
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.21
… for I considered Myself to be Lord.” A voice was returned to Him from the light, saying, “This is the gate of the Lord: through this the righteous enter in.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.14
14. But consider how the gates of righteousness are entered into. “These are the gates of the Lord” he saith, “the righteous shall enter into them” (
117:21
Tertulliano † 220 d.C. The Five Books Against Marcion 4.35
… “The stone,” says He, “which the builders rejected, is become the head-stone of the corner. This is the Lord’s doing.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.17
… “The stone which the builders rejected, the same is become the head of the corner. This is done by the Lord, and it is wonderful in our eyes. This is the day which the Lord hath made; let us rejoice and be glad in it. O Lord, save therefore, O Lord, direct therefore. Blessed is He who cometh in the name of the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.15
15. “I will confess unto Thee, O Lord, for Thou hast heard me, and art become my salvation” (
117:22
san Barnaba † 61 d.C. The Epistle of Barnabas 6
… “And he who shall trust in it shall live for ever.” Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, “And He placed me as a firm rock.” And the prophet says again, “The stone which the builders rejected, the same has become the head of the corner.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.33.1
… the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders,
Tertulliano † 220 d.C. The Five Books Against Marcion 5.17
… For whence did he learn to call Christ “the chief corner-stone,” but from the figure given him in the Psalm: “The stone which the builders rejected is become the head (stone) of the corner?”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.2
The expression “rock,” he says, he uses of Adam. This, he affirms, is Adam: “The chief corner-stone become the head of the corner.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 35
… Moreover, the Holy Spirit in the Psalms manifests that Christ is called the day. “The stone,” says He, “which the builders rejected, is become the head of the corner. This is the Lord’s doing; and it is marvellous in our eyes. This is the day which the Lord hath made; let us walk and rejoice in it.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.20
… “If these should hold their peace, the stones will cry out,” that is, the stronger will cry out, both youths and the more mature will cry out, and old men will cry out; these stones now firmly laid upon that stone of which it is written: “The stone which the builders rejected is become the head of the corner.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 164
… a future event, that flood was a type both of baptism to believers and of destruction to unbelievers, as in that figure in which, not by a transaction but by words, two things are predicted concerning Christ, when He is represented in Scripture as a stone which was destined to be both to unbelievers a stone of stumbling, and to believers a foundation-stone.
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 23
… In this manner the doctrine of the apostle constituted some to be, as it were, soldiers, and others to be, as it were, provincial tributaries, while it set Christ in the centre of them like the corner-stone (in accordance with what had been announced beforetime by the prophet),
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.89
… for of these were the apostles, and all the thousands in Jerusalem of the company of the apostles, as also the churches of which Paul speaks, when he says to the Galatians, "I was unknown by face to the churches of Judæa which were in Christ;" and again, he explains the passage in the Psalms, where the Lord is called the cornerstone,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 9.15
… and he saw the stone grow and become a great mountain, so as to fill the whole face of the earth. What can be plainer, my brethren? The stone is cut from a mountain: the same is the stone which the builders rejected, and is become the head of the corner.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.18
… It was however done as a figurative act: and he departed. For he did not anoint the stone, and come to worship there constantly, and to perform sacrifice there. It was the expression of a mystery; not the commencement of sacrilege. And notice the meaning of “the stone.” “The Stone which the builders refused, this is become the head of the corner.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.3
… one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. “For He is our peace, who hath made both one.” The same Corner Stone “which the builders rejected, is become the Head Stone of the corner.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.2.5
… For just as alike they have been found in iniquity, so alike they will attain unto salvation. “Not only to Jews,” saith the Apostle, “but also even to Gentiles.” For to this end the Stone which the builders set at nought, hath even been made for the Head of the corner,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.6
… but a law so far forth as it doth command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offence and a rock of scandal;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.3
… of the name of Christ, His Church, in such a multitude of martyrs, endured.…This Church then, this inheritance of God, out of circumcision and uncircumcision hath been congregated, that is, out of the people of Israel, and out of the rest of the nations, by means of the Stone which the builders rejected, and which hath become for the Head of the corner,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 95.6
… they come from different sides to one corner, but they are not opposed to each other in the corner. The circumcision cometh from one side: the uncircumcision from the other; in Christ both peoples have met together: because He hath become the stone, of which it is written, “The stone which the builders rejected, hath become the head of the corner.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.16
16. But who is this whom we speak of? “The Stone which the builders rejected” (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.7
… And as to your saying that you cried out, This is the day which the Lord hath made , you ought to have considered of whom this is said. For what comes before is this; The stone which the builders refused, the same is made the head-stone of the corner. This is the Lord’s doing, and it is marvellous in our eyes (
117:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.17
… but in the edifice which the Lord was secretly raising, that was made the head stone of the corner which they rejected. “And it is marvellous in our eyes:” in the eyes of the inner man, in the eyes of those that believe, those that hope, those that love; not in the carnal eyes of those who, through scorning Him as if He were a man, rejected Him.
117:24
san Barnaba † 61 d.C. The Epistle of Barnabas 6
… Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, “And He placed me as a firm rock.” And the prophet says again, “The stone which the builders rejected, the same has become the head of the corner.” And again he says, “This is the great and wonderful day which the Lord hath made.”
san Giustino † 165 d.C. Dialogue with Trypho 100
… and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.18
18. “This is the day which the Lord hath made” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
91. “Day continueth according to Thy ordinance” ( ver. 91 ). For all these things are day: “and this is the day which the Lord hath made: let us rejoice and be glad in it:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
… For a lantern is a creature, not a creator; and it is lighted by participation of an unchangeable light.…For no creature, howsoever rational and intellectual, is lighted by itself, but is lighted by participation of eternal Truth: although sometimes day is spoken of, not meaning the Lord, but that “day which the Lord hath made,”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.7
… Nevertheless, so far as I have been able to consider your Fraternity’s letters on a cursory perusal, great joy has carried you away into immoderate praise of this my brother. For you say that he has appeared in the Church like the sun, so that you all cried out, This is the day which the Lord hath made; let us rejoice and be glad in it (
117:25
san Girolamo † 420 d.C. The Letters of St. Jerome 20
Jerome’s reply to the foregoing. Exposing the error of Hilary of Poitiers, who supposed the expression to signify “redemption of the house of David,” he goes on to show that in the gospels it is a quotation from
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 51.2
… The exclamation used by the worshipping people is Hosanna, indicating, as some who know the Hebrew language affirm, rather a state of mind than having any positive significance;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.19
19. “Save me now, O Lord: prosper Thou well my way, O Lord” (
117:26
Tertulliano † 220 d.C. Against Praxeas 17
They more readily supposed that the Father acted in the Son’s name, than that the Son acted in the Father’s; although the Lord says Himself, “I am come in my Father’s name;” and even to the Father He declares, “I have manifested Thy name unto these men;” whilst the Scripture likewise says, “Blessed is He that cometh in the name of the Lord,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.6
… For my Name is in Him.” Whence He Himself says in the Gospel: “I came in the name of my Father, and ye received me not. When another shall come in his own name, him ye will receive.” And again in the cxviith Psalm: “Blessed is He who cometh in the name of the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.20
20. “Blessed be He that cometh in the Name of the Lord” (
117:27
san Gregorio di Nissa † 395 d.C. On the Soul and the Resurrection 1
… You will find this same prophet in another place
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.21
21. “God is the Lord, who hath showed us light” (
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.13
… For you must know that, as the Prophet says, “the Lord Himself is God, who found out all the way of knowledge; who was seen upon earth and conversed with men.” He brought the light of faith into the world. He showed the light of salvation. “For God is the Lord, and hath given us light.”
117:28
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.21
… But that ye also may understand, “Declare a holy day in full assemblies, even unto the horns of the altar;” that is, even unto the inner house of God, from which we have blessed you, where are the high places of the altar. “Declare a holy day,” not in a slothful manner, but “in full assemblies” (
117:29
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.22
… I wilt confess unto Thee, for Thou hast heard me, and art become my Salvation.” We will not say these things in loud words; but the love that abideth in Him of itself crieth out in these words, and these words are love itself. Thus as he began with praise, so he endeth: “Confess unto the Lord, for He is gracious, and His mercy endureth for ever” (
117:19
v. 19 aperite mihi indicare videtur pompam festivam iam consistere ad templi portas et postulare ingressum ; plurali respondet in
117:20
v. 20 haec porta Domini ; portae templi dicuntur portae ius- (itiae, scil. illus iustitiae quam Deus in templo et per templum largir vult et dare promisit ; sunt itaque portae ad illam iustitiam admittentes ; ingrediar in eas (hebr), celebrabo Dominum. Est itaque apostrophe ad sacerdotes et aedituos, ut aditus patefiat. Isti respondet v. 20 haec porta Domini, postulatur conditio ingressus : 1usti intrant per eam ; admonentur qua mente oporteat in. templum ingredi; quales merito habitent in tabernaculo Dei, vide 15,1-5 ; 23,3-5. Et se cultores Dei merito admitti decia je laude Dei
117:21
v. 21 laudo, gratias ago quia exaudisti me; vide v. 14, et quomodo factus si£ in salütem explicatur
117:22
v. 22 lapidem quem reprobaverunt, bene notat Calm.: « proverbii genus est; is quem ceteri veluti inutilem quem gentes despexerant, quem in aedificandis regnis reprobaverant, hic populus factus est, destinatus est et fit lapis angularis regni Dei, lapis angularis ב Dei, domus illius-cuius incolae fieri debent omnes gentes, secundum vaticinia : et ibunt populi multi et dicent ; venite ascendamus ad domum Iacob et docebit nos vias suas (Is. 2,3. Mich. 4,2). Ad locutionem vide Ier. 51,26 de ruina perpetua regni Babel,: et non tollent de te lapidem in angulum et lapidem in fundamentum, sed perditus in aeternum eris, ait Dominus. Idem significatur, quod alibi dicitur v. g. Ps. 86 de Sion matre populorum ; Is. 2,3 de Sion exibit lex et verbum Domini de Ierusalem ; 14,1 adhaerebit advena domui lacob; 45,14 nationes te deprecabuntur : tantum םג te est Deus ; 60,12 gens et regnum quod non servierit tibi peribit; Mich. 5, 7 ete. et uti ipse Christus dicit : salus ex ludaeis est (Ioan. 4,22). Quodsi populus propter vaticinia messiana comparatur lapidi angulari, quanto magis haec designatio propria esse debebit ipsi Messiae? vide Is. 28,16. Matth, 21,42. Marc. 13,10. Luc. 20,17. Act. 4,11. 1 Petr.
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2, 1; v. 23 a Domino factum est istud et est mirabile in oculis nostris, cf. Neh. 6,16 ; est opus potentiae Dei v. 16 ; mirabile, Sym παράδοξον ἐφάνη ἡμῖν, ad quod confer 1 Cor. 1,21-25. Id quod hominibus vile et infirmum videtur, seligit Deus ad maxima efficienda. » modo a Deo esse elevatam et in perpetuum Sabi v. 22-23 agnoscunt, et in huius mutationis documentum ista celebratur festivitas ; quare
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v. 24 haec est dies quam fecit Dominus, hanc sollemnitatem Deo referimus acceptam, ezsultemus ; cf. Neh. 8,17 et fuit laetitia magna nimis. Potest v. 24 considerari quasi responsum sacerdotum ad verba ingredientium. v. 21-23. Quorum admonitioni ipsi respondent laeta exclamatione
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v. 25 o Domine, σῶσον δή, obsecro, Domine, salva, obsecro, Domine, prosperare (Hier), fac prospere eveniat, da prosperita- \ . . quod indicium merito habetur festi tabernaculorum, cui nomen est Sacerdotes appropinquantes salutant
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v. 26 benedictus qui venit in nomine Domini; Xa acclamatum fuisse pompae, vel peregrinantibus ad templum, etiam narratione evangelica (Matth. 21,9. Marc. 11,10. Luc. 19,38) innuitur ; et sacerdotes benedicunt appropinquantibus templo : benedicimus vobis ex domo Domini ; benedictio fitin nomine Domini cf, Num. 6,27. 2Sam. 6,18 ; quare explica : quisquis venit, sit benedicnobis, cf. Ex. 13,21 ; ex nocte tribulationum in lucem, felicitatem nos eduxit ; cf. 17,29 ; 26,1; 30,17; 33,6; 35,10 nobis propitius favorem praestitit. Quare iis respondetur, ut pro gratiarum actione sollemnitatem agant ; textum, hebr recentiores explicare solent : date (nectite) choream cum ramis usque ad cornua altaris ; saltantes ramos manibus tenebant (cf. Lev. 23,40. 2 Mach. 10,7) iisque cornua altaris tangeπυχάσμιχτα ξως τῶν χεράτων τοῦ θυσιαστηρίου, colligate in die festo condensa usque ad cornua altaris; LXX vulg constituite diem sollemnem in condensis, coronis et ramis, densis frondibus ac sertis templum ornate (cf. Chrys. Ag. Gen. Calm.) ; quae explicatio ad verba et ad sensum satis apta est et certe multo melior quam 8118 : ligate victimam festi funibus ad cornua altaris. De notione אפר cf. 1 Reg. 20,14 vulg quis ו prosliane LXX τίς συνάψει τὸν πόλεμον ; et Chrys. exponit στεditur laudatione repetita divinae bonitatis v. 1. Hoc psalmo continetur meditatio de lege Dei vel de revelatione divina, de .eius praestantia, laudibus, utilitate cum variis affectibus et animi sensibus. Argumentum psalmi etiam ad tempus exsilii babylonici congruere indicant | Origenes. (m cat. Cord.), Theodorus heracl. (ad v. 23), anonymus graecus (in cat. passim ad v. 36.39.49-54.69.70.78.85.95.119.155.163), Beda. . Atque profecto tempus exsilii, cum pii degerent inter idololatras, oppressi, desiderantes et sperantes reditum, dolentes de poenis peccatorum, quam maximeaptum erat, ut in dies magis amore, aestimatione, meditatione legis occuparentur. Aliis visum est tempus Esdrae et Nehemiae praeprimis aptum esse . ad talem meditationem legis commendandam. Carmen est alphabeticum et ita quidem ut unicuique litterae alphabeti octo assignentur versus, in quibus fere octo illa nomina synonyma recurrunt, quibus divina revelatio appellatur : lex, testimonium, iustitia, iudicium, ius- 1108110, via (verbum), praeceptum, eloquium. Haec nomina fere iam usurpata. sunt Ps. 18,8 sq. in illo encomio revelationis divinae et hic continuo recurrunt. In textu hebr octo haec synonyma reperiuntur sub litteris ב ה ו 176 talis discrepantia deprehenditur 22 vicibus. Attamen censent critici has varietates amanuensibus 64 scribis esse attribuendas ; psallem autem in sin- restituendam. Qui tamen consideraverit, in 8 strophis haberi legis nomina 8, et occurrere nomen יהרה 22ies, ab amanuensibus negligentibus formam ori- — ginalem carminis esse multum corruptam vix credere audebit. Talia enim artificia oscitantia scribarum oriri non solent. Nomina hebr ad designandam legem synonyma sunt haec: ,חקים דבך, אמורה ma, .תורה,פקודים ,עדות מושפטים Psaltes mihi in persona piorum loqui videtur. Conditio populi cernitur Iudaeis 21.53.113.126.139. Praeclare elucet pietas ac devotio quae in ani-
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GLORIA IN EXCELSIS DEO » (HYMNUS ANGELICUS)
… La parte prima, la lode, assai antica per le caratteristiche testimonianze degli scrittori subspostolici, rimonta già al sec. II ed è composta a) dal cantico degli Angeli (Lc. 2, 14), molto affine ad un antico canto messianico « Osanna » (=Gloria) nella forma data da Luca (19,38) con riferimento a Ps. 117, 25 sg.; b) esaltazioni di Dio in forma di acclamazioni; ma non c'è probabile relazione tra queste e le acclamazioni imperiali al Senato romano. …
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.