A perpetual recommendation of the singular excellencie, absolute necessitie, and eternal heauenlie profite of Gods law: with frequent aspirations to perfection, hatred of sinne, loue of vertue, and feruent desire to rest in God.
1Blessed are the undefiled in the way, who walk in the law of the Lord.Alleluia. Lodate Dio. ALEPH. Beati quelli, che nella via del Signore son senza macchia, che nella legge del Signore camminano.Alleluja. Aleph. Doctrine. BLESSED are the immaculate in the way: which walke in the law of our Lord.Alleluja. Aleph. Beati immaculati in via, / qui ambulant in lege Domini. 2Blessed are they that search his testimonies: that seek him with their whole heart.Beati quelli, che le testimonianze di lui investigano: lui cercano con tutto il cuore.Blessed are they, that search his testimonies: that seeke after him with al their hart.Beati qui scrutantur testimonia ejus; / in toto corde exquirunt eum. 3For they that work iniquity, have not walked in his ways.Imperocché quei, che operan l'iniquità nelle vie di lui non camminano.For they that worke iniquitie, haue not walked in his waies.Non enim qui operantur iniquitatem / in viis ejus ambulaverunt. 4Thou hast commanded thy commandments to be kept most diligently.Tu hai comandato, che i tuoi comandamenti sian custoditi con grande esattezza.Thou hast very much commanded thy commandmentes to be kept.Tu mandasti mandata tua / custodiri nimis. 5O! that my ways may be directed to keep thy justifications.Piaccia a te, che siano indiritti i miei passi all'osservanza di tue giustificazioni.Would God my waies might be directed, to keepe thy iustifications.Utinam dirigantur viæ meæ / ad custodiendas justificationes tuas. 6Then shall I not be confounded, when I shall look into all thy commandments.Allora io non sarò confuso quando sarò stato intento a tatti i tuoi precetti.Then shal I not be confounded, when I shal looke throughly in al thy commandmentes.Tunc non confundar, / cum perspexero in omnibus mandatis tuis. 7I will praise thee with uprightness of heart, when I shall have learned the judgments of thy justice.Con cuor sincero a te darò lande dell'aver io imparati i giudizj di tua giustizia.I wil confesse to thee in direction of hart: in that I haue lerned the iudgements of thy iustice.Confitebor tibi in directione cordis, / in eo quod didici judicia justitiæ tuæ. 8I will keep thy justifications: O! do not thou utterly forsake me.Custodirò le tue giustificazioni; non abbandonarmi fino all'estremo.I wil keepe thy iustifications: forsake me not wholy. Beth. House.Justificationes tuas custodiam; / non me derelinquas usquequaque. 9By what doth a young man correct his way? by observing thy words.BETH. Per qual maniera corregge il giovinetto le sue inclinazioni? in osservando le tue parole.Wherein doth a yongman correct his way? in keeping thy wordes.Beth. In quo corrigit adolescentior viam suam ? / in custodiendo sermones tuos. 10With my whole heart have I sought after thee: let me not stray from thy commandments.Te io ho cercato con tutto il cuor mio: non permettere, ch'io declini da' tuoi comandamenti.With my whole hart I haue sought after thee: repel me not from thy commandmentes.In toto corde meo exquisivi te; / ne repellas me a mandatis tuis.
11Thy words have I hidden in my heart, that I may not sin against thee.Nel cuor mio riposi le tue parole: per non peccare contro di te.In my hart I haue hid thy wordes: that I may not sinne to thee.In corde meo abscondi eloquia tua, / ut non peccem tibi. 12Blessed art thou, O Lord: teach me thy justifications.Benedetto se' tu, o Signore: insegna a me le tue giustificazioni.Blessed art thou ô Lord: teach me thy iustifications.Benedictus es, Domine; / doce me justificationes tuas. 13With my lips I have pronounced all the judgments of thy mouth.Colle mie labbra ho annunziati tutti i giudizj della tua bocca.In my lippes, I haue pronounced al the iudgementes of thy mouth.In labiis meis pronuntiavi omnia judicia oris tui. 14I have been delighted in the way of thy testimonies, as in all riches.Nella via de' tuoi precetti ho trovato diletto, come in tutti i tesori.I am delighted in the way of thy testimonies, as in al riches.In via testimoniorum tuorum delectatus sum, / sicut in omnibus divitiis. 15I will meditate on thy commandments: and I will consider thy ways.Mi eserciterò ne' tuoi comandamenti, e considererò le tue vie.I wil be exercised in thy commandmentes: and I wil consider thy waies.In mandatis tuis exercebor, / et considerabo vias tuas. 16I will think of thy justifications: I will not forget thy words.Mediterò le tue giustificazioni: i tuoi parlari non porrò in obblivione.I wil meditate in thy iustifications: I wil not forget thy wordes. Gimel. Fulnes.In justificationibus tuis meditabor: / non obliviscar sermones tuos. 17Give bountifully to thy servant, enliven me: and I shall keep thy words.GIMEL. Fa mercede al tuo servo: dammi vita, e osservi io le tue parole.Render to thy seruant, quicken me: and I shal keepe thy wordes.Ghimel. Retribue servo tuo, vivifica me, / et custodiam sermones tuos. 18Open thou my eyes: and I will consider the wondrous things of thy law.Togli il velo a' miei occhi, e considererò le meraviglie della tua legge.Reuele mine eies: and I shal consider the meruelous thinges of thy law.Revela oculos meos, / et considerabo mirabilia de lege tua. 19I am a sojourner on the earth: hide not thy commandments from me.Pellegrino sono io sopra la terra: non celare a me i tuoi precetti.I am a seiourner in the land, hide not thy commandmentes from me.Incola ego sum in terra: / non abscondas a me mandata tua. 20My soul hath coveted to long for thy justifications, at all times.L'anima mia bramò di desiderare le tue giustificazioni in ogni tempo.My soule hath coueted to desire thy iustifications, at al time.Concupivit anima mea / desiderare justificationes tuas in omni tempore.
21Thou hast rebuked the proud: they are cursed who decline from thy commandments.Facesti minaccia a' superbi: maledetti quei, che declinano da' tuoi precetti.Thou hast rebuked the prowde: cursed are they that decline from thy commandmentes.Increpasti superbos; / maledicti qui declinant a mandatis tuis. 22Remove from me reproach and contempt: because I have sought after thy testimonies.Toglimi all'obbrobrio, e al disprezzo perché le tue giustificazioni ho cercato con ansietà.Take from me reproch, and contempt: because I haue sought after thy testimonies.Aufer a me opprobrium et contemptum, / quia testimonia tua exquisivi. 23For princes sat, and spoke against me: but thy servant was employed in thy justifications.Imperocché si mettevano a sedere i principi, e parlavan contro di me: ma il tuo servo si esercitava nelle tue giustificazioni.For princes sate, and they spake against me: but thy seruant was exercised in thy iustifications.Etenim sederunt principes, et adversum me loquebantur; / servus autem tuus exercebatur in justificationibus tuis. 24For thy testimonies are my meditation: and thy justifications my counsel.Imperocché e i tuoi comandamenti sono la mia meditazione, e le tue giustificazioni sono i miei consiglieri.For both thy testimonies are my meditation: and thy iustifications my counsel. Daleth. Of Tables.Nam et testimonia tua meditatio mea est, / et consilium meum justificationes tuæ. 25My soul hath cleaved to the pavement: quicken thou me according to thy word.DALETH. L'anima mia al suolo è distesa: dammi vita secondo la tua parola.My soule hath cleaued to the pauement: quicken me according to thy word.Daleth. Adhæsit pavimento anima mea: / vivifica me secundum verbum tuum. 26I have declared my ways, and thou hast heard me: teach me thy justifications.Esposi (a te) le mie vie, e tu mi esaudisti: insegna a me le tue giustificazioni.I haue vttered my wayes, and thou hast heard me: teach me thy iustifications.Vias meas enuntiavi, et exaudisti me; / doce me justificationes tuas. 27Make me to understand the way of thy justifications: and I shall be exercised in thy wondrous works.La via dimostrami de' tuoi comandamenti, e contemplerò le tue meraviglie.Instruct me the way of thy iustifications: and I shal be exercised in thy meruelous workes.Viam justificationum tuarum instrue me, / et exercebor in mirabilibus tuis. 28My soul hath slumbered through heaviness: strengthen thou me in thy words.Assonnò vinta dal tedio l'anima mia: colle tue parole dammi vigore.My soule hath slumbered for tediousnes: confirme me in thy wordes.Dormitavit anima mea præ tædio: / confirma me in verbis tuis.
29Remove from me the way of iniquity: and out of thy law have mercy on me.Rimuovi da me la via dell'iniquità, e fammi misericordia, perch'io adempia tua legge.Remoue from me the way of iniquitie: and according to thy law, haue mercie on me.Viam iniquitatis amove a me, / et de lege tua miserere mei. 30I have chosen the way of truth: thy judgments I have not forgotten.Elessi la via della verità: non mi sono scordato de' tuoi giudizj.I haue chosen the way of truth: I haue not forgotten thy iudgements.Viam veritatis elegi; / judicia tua non sum oblitus. 31I have stuck to thy testimonies, O Lord: put me not to shame.Mi appoggiai a' tuoi insegnamenti: Signore, non voler ch'io resti confuso.I haue cleaued to thy testimonies ô Lord: do not confound me.Adhæsi testimoniis tuis, Domine; / noli me confundere. 32I have run the way of thy commandments, when thou didst enlarge my heart.Corsi la via de' tuoi comandamenti quando tu dilatasti il cuor mio.I ranne the way of thy commandments: when thou didst dilate my hart. He. This thing.Viam mandatorum tuorum cucurri, / cum dilatasti cor meum. 33Set before me for a law the way of thy justifications, O Lord: and I will always seek after it.HE. Dammi per norma, o Signore, la via di tue giustificazioni, e io sempre la seguirò.Set me a law ô Lord the way of thy iustifications: and I wil seeke after it alwayes.He. Legem pone mihi, Domine, viam justificationum tuarum, / et exquiram eam semper. 34Give me understanding, and I will search thy law; and I will keep it with my whole heart.Dammi intelletto, e io attentamente studierò la tua legge, e la osserverò con tatto il cuor mio.Geue me vnderstanding, and I wil search thy law: and I wil keepe it with my whole hart.Da mihi intellectum, et scrutabor legem tuam, / et custodiam illam in toto corde meo. 35Lead me into the path of thy commandments; for this same I have desired.Conducimi tu pel sentiero de' tuoi precetti: perché desso mi piacque.Conduct me into the path of thy commandments: because I would it.Deduc me in semitam mandatorum tuorum, / quia ipsam volui. 36Incline my heart into thy testimonies and not to covetousness.Inclina il cuor mio verso di tue testimonianze, e non verso l'amore delle ricchezze.Incline my hart into thy testimonies: and not into auarice.Inclina cor meum in testimonia tua, / et non in avaritiam. 37Turn away my eyes that they may not behold vanity: quicken me in thy way.Rivolgi gli occhi miei, perché non veggan la vanità: nella tua via dammi vita.Turne away mine eies that they see not vanitie: in thy way quicken me.Averte oculos meos, ne videant vanitatem; / in via tua vivifica me.
38Establish thy word to thy servant, in thy fear.Tien fissa nel tuo servo la tua parola, mediante il tuo timore.Establish thy word to thy seruant, in thy feare.Statue servo tuo eloquium tuum / in timore tuo. 39Turn away my reproach, which I have apprehended: for thy judgments are delightful.Togli da me l'obbrobrio, ch'io lui temuto: perocché amabili son i tuoi giudizj.Take away my reproch, which I haue feared: because thy iudgements are pleasant.Amputa opprobrium meum quod suspicatus sum, / quia judicia tua jucunda. 40Behold I have longed after thy precepts: quicken me in thy justice.Ecco, ch'io ho amati i tuoi comandamenti: fammi vivere secondo la tua equità.Behold I haue coueted thy commandments: in thine equitie quicken me. Vau. And.Ecce concupivi mandata tua: / in æquitate tua vivifica me. 41Let thy mercy also come upon me, O Lord: thy salvation according to thy word.VAU. E venga sopra di me, o Signore, la tua misericordia: la tua salute secondo la tua parola.And let thy mercie come vpon me ô Lord: thy saluation according to thy word.Vau. Et veniat super me misericordia tua, Domine; / salutare tuum secundum eloquium tuum. 42So shall I answer them that reproach me in any thing; that I have trusted in thy words.E darò per risposta a quelli, che mio dileggiano, che nelle tue parole ho posta la mia speranza.And I shal answer a word to them that vpbrayde me: because I haue hoped in thy wordes.Et respondebo exprobrantibus mihi verbum, / quia speravi in sermonibus tuis. 43And take not thou the word of truth utterly out of my mouth: for in thy words, I have hoped exceedingly.E non togliere tu giammai dalla mia bocca la parola di verità; perché ne' tuoi giudizj ho fortemente sperato.And take not away out of my mouth the word of truth vtterly: because I haue much hoped in thy iudgementes.Et ne auferas de ore meo verbum veritatis usquequaque, / quia in judiciis tuis supersperavi. 44So shall I always keep thy law, for ever and ever.E osserverò mai sempre la tua legge pe' secoli, e pe' secoli de' secoli.And I wil keepe thy law alwayes: for euer, and for euer and euer.Et custodiam legem tuam semper, / in sæculum et in sæculum sæculi. 45And I walked at large: because I have sought after thy commandments.E io camminava al largo, perché cercai studiosamente i tuoi comandamenti.And I walked in largenesse: because I haue sought after thy commandments.Et ambulabam in latitudine, / quia mandata tua exquisivi. 46And I spoke of thy testimonies before kings: and I was not ashamed.E di tue testimonianze parlava al cospetto dei re; e non ne aveva rossore.And I spake of thy testimonies in the sight of kinges: and was not confounded.Et loquebar in testimoniis tuis in conspectu regum, / et non confundebar. 47I meditated also on thy commandments, which I loved.E meditava i tuoi precetti: che io ho amati.And I meditated in thy commandments, which I loued.Et meditabar in mandatis tuis, / quæ dilexi.
48And I lifted up my hands to thy commandments, which I loved: and I was exercised in thy justifications.E stesi le mani mie a' tuoi comandamenti amati da me: e nelle tue giustificazioni mi esercitava.And I haue lifted vp my handes to thy commandments, which I loued: and I was exercised in thy iustifications. Zain. This.Et levavi manus meas ad mandata tua, quæ dilexi, / et exercebar in justificationibus tuis. 49Be thou mindful of thy word to thy servant, in which thou hast given me hope.ZAIN. Ricordati di tua parola in favor del tuo servo: nella quale mi desti speranza.Be mindeful of thy word to thy seruant, wherein thou hast geuen me hope.Zain. Memor esto verbi tui servo tuo, / in quo mihi spem dedisti. 50This hath comforted me in my humiliation: because thy word hath enlivened me.Questo nella mia umiliazione fu il mio conforto, che la tua parola mi diede vita.This hath comforted me in my humiliation: because thy word hath quickened me.Hæc me consolata est in humilitate mea, / quia eloquium tuum vivificavit me. 51The proud did iniquitously altogether: but I declined not from thy law.I superbi agivano sempre iniquamente: ma io non ho declinato dalla tua legge.The prowd did vniustly excedingly: but I declined not from thy law.Superbi inique agebant usquequaque; / a lege autem tua non declinavi. 52I remembered, O Lord, thy judgments of old: and I was comforted.Mi ricordai de' giudizj tuoi, o Signore, che son eterni: e fui consolato.I haue bene mindful of thy iudgements from euerlasting ô Lord: and was comforted.Memor fui judiciorum tuorum a sæculo, Domine, / et consolatus sum. 53A fainting hath taken hold of me, because of the wicked that forsake thy law.Mancommi il cuore per cagione de' peccatori, che abbandonano la tua legge.Faynting possessed me, because of sinners forsaking thy law.Defectio tenuit me, / pro peccatoribus derelinquentibus legem tuam. 54Thy justifications were the subject of my song, in the place of my pilgrimage.Miei cantici erano le tue giustificazioni nel luogo del mio pellegrinaggio.Thy iustifications were songue by me, in the place of my peregrination.Cantabiles mihi erant justificationes tuæ / in loco peregrinationis meæ. 55In the night I have remembered thy name, O Lord: and have kept thy law.Del nome tuo mi ricordai nella notte, o Signore, e osservai la tua legge.I haue bene mindful in the night of thy name ô Lord: and haue kept thy law.Memor fui nocte nominis tui, Domine, / et custodivi legem tuam. 56This happened to me: because I sought after thy justifications.Questo avvenne a me, perché cercai ansiosamente le tue giustificazioni.This was done to me: because I sought after thy iustifications. Heth. Life.Hæc facta est mihi, / quia justificationes tuas exquisivi.
57O Lord, my portion, I have said, I would keep thy law.HETH. Signore, porzione mia: io ho detto di osservar la tua legge.My portion ô Lord, I sayd to keepe thy law.Heth. Portio mea, Domine, / dixi custodire legem tuam. 58I entreated thy face with all my heart: have mercy on me according to thy word.Ho domandato con tutto il cuor mio il tuo favore: abbi pietà di me secondo la tua parola.I besought thy face, with al my hart: haue mercie on me according to thy word.Deprecatus sum faciem tuam in toto corde meo; / miserere mei secundum eloquium tuum. 59I have thought on my ways: and turned my feet unto thy testimonies.Ho disaminati i miei andamenti, e ho indiritti i miei passi a seconda de' tuoi comandamenti.I thought vpon my wayes: and conuerted my feete vnto thy testimonies.Cogitavi vias meas, / et converti pedes meos in testimonia tua. 60I am ready, and am not troubled: that I may keep thy commandments.Preparato son io (e nulla mi tratterrà) ad osservare i tuoi comandamenti.I am prepared, and am not trubled: to keepe thy commandments.Paratus sum, et non sum turbatus, / ut custodiam mandata tua. 61The cords of the wicked have encompassed me: but I have not forgotten thy law.Mi cinsero d'ogni parte i lacci de' peccatori, ed io non mi scordai della tua legge.The cordes of sinners haue wrapped me round about: and I haue not forgotten thy law.Funes peccatorum circumplexi sunt me, / et legem tuam non sum oblitus. 62I rose at midnight to give praise to thee; for the judgments of thy justification.Di mezza notte mi alzava a lodarti per ragione de' giudizj di tua giustizia.At midnight I rose to confesse to thee, for the iudgements of thy iustification.Media nocte surgebam ad confitendum tibi, / super judicia justificationis tuæ. 63I am a partaker with all them that fear thee, and that keep thy commandments.Io ho società con tutti quei, che ti temono, e osservano i tuoi comandamenti.I am partaker of al that feare thee: and that keepe thy commandments.Particeps ego sum omnium timentium te, / et custodientium mandata tua. 64The earth, O Lord, is full of thy mercy: teach me thy justifications.Di tua misericordia, o Signore, è piena la terra: insegnami tu le tue giustificazioni.The earth ô Lord is ful of thy mercie: teach me thy iustifications. Teth. Good.Misericordia tua, Domine, plena est terra; / justificationes tuas doce me. 65Thou hast done well with thy servant, O Lord, according to thy word.TETH. Tu con bontà, o Signore, hai trattato il tuo servo, secondo la tua parola.Thou hast done bountie with thy seruant ô Lord: according to thy word.Teth. Bonitatem fecisti cum servo tuo, Domine, / secundum verbum tuum. 66Teach me goodness and discipline and knowledge; for I have believed thy commandments.Insegnami la bontà, e la disciplina, e la scienza: perché io ne' comandamenti tuoi ebbi fede.Teach me goodnesse, and discipline, and knowledge: because I haue beleued thy commandments.Bonitatem, et disciplinam, et scientiam doce me, / quia mandatis tuis credidi.
67Before I was humbled I offended; therefore have I kept thy word.Prima ch'io fossi umiliato io peccai: per questo ho custodita la tua parola.Before I was humbled I offended: therfore haue I kept thy word.Priusquam humiliarer ego deliqui: / propterea eloquium tuum custodivi. 68Thou art good; and in thy goodness teach me thy justifications.Buono se' tu, e secondo la tua bontà, insegnami tu le tue giustificazioni.Thou art good: and in thy goodnesse teach me thy iustifications.Bonus es tu, et in bonitate tua / doce me justificationes tuas. 69The iniquity of the proud hath been multiplied over me: but I will seek thy commandments with my whole heart.E cresciuta l'iniquità de' superbi contro di me: ma io con tutto il cuor mio studierò i tuoi precetti.The iniquitie of the prowd is multiplied vpon me: but I in al my hart wil search thy commandments.Multiplicata est super me iniquitas superborum; / ego autem in toto corde meo scrutabor mandata tua. 70Their heart is curdled like milk: but I have meditated on thy law.Il loro cuore, come latte è acquagliato: ma io meditai la tua legge.Their hart is crudded together as milke: but I haue meditated thy law.Coagulatum est sicut lac cor eorum; / ego vero legem tuam meditatus sum. 71It is good for me that thou hast humbled me, that I may learn thy justifications.Buona cosa per me l'avermi tu umiliato: affinchè io impari le tue giustificazioni.It is good for me that thou hast humbled me: that I may learne thy iustifications.Bonum mihi quia humiliasti me, / ut discam justificationes tuas. 72The law of thy mouth is good to me, above thousands of gold and silver.Buona cosa per me la legge della tua bocca più che l'oro, e l'argento a migliaia.The law of thy mouth is good vnto me, aboue thousands of gold, and siluer. Iod. Beginning.Bonum mihi lex oris tui, / super millia auri et argenti. 73Thy hands have made me and formed me: give me understanding, and I will learn thy commandments.JOD. Le tue mani mi fecero, e mi formarono: dammi intelletto, e imparerò i tuoi comandamenti.Thy handes haue made me, and formed me: geue me vnderstanding, and I wil learne thy commandmentes.Jod. Manus tuæ fecerunt me, et plasmaverunt me: / da mihi intellectum, et discam mandata tua. 74They that fear thee shall see me, and shall be glad: because I have greatly hoped in thy words.Mi vedranno color, che ti temono, ed avranno allegrezza: perché io nelle tue parole sperai grandemente.They that feare thee shal see me, & shal reioyce: because I haue much hoped in thy wordes.Qui timent te videbunt me et lætabuntur, / quia in verba tua supersperavi. 75I know, O Lord, that thy judgments are equity: and in thy truth thou hast humbled me.Ho conosciuto, o Signore, che i giudizj tuoi sono equità; e che secondo la tua verità tu mi hai umiliato.I know ô Lord that thy iudgements are equitie: and in thy truth thou hast humbled me..Cognovi, Domine, quia æquitas judicia tua, / et in veritate tua humiliasti me.
76O! let thy mercy be for my comfort, according to thy word unto thy servant.Venga la misericordia tua a consolarmi: secondo la parola data da te al tuo servo.Let thy mercie be done to comfort me, according to thy word vnto thy seruant.Fiat misericordia tua ut consoletur me, / secundum eloquium tuum servo tuo. 77Let thy tender mercies come unto me, and I shall live: for thy law is my meditation.Vengano a me le tue misericordie, e io avrò vita: perocché mia meditazione ell'è la tua legge.Let thy commiserations come to me, and I shal liue: because thy law is my meditation.Veniant mihi miserationes tuæ, et vivam, / quia lex tua meditatio mea est. 78Let the proud be ashamed, because they have done unjustly towards me: but I will be employed in thy commandments.Siano confusi i superbi, perché ingiustamente hanno macchinato cose inique contro di me: ma io mi eserciterò ne' tuoi comandamenti.Let the prowde be confounded, because they haue done vniustly toward me: but I wil be exercised in thy commandments.Confundantur superbi, quia injuste iniquitatem fecerunt in me; / ego autem exercebor in mandatis tuis. 79Let them that fear thee turn to me: and they that know thy testimonies.Si rivolgano a me quei, che ti temono, e quei, che intendono i tuoi insegnamenti.Let them be conuerted to me that feare thee: and that know thy testimonies.Convertantur mihi timentes te, / et qui noverunt testimonia tua. 80Let my heart be undefiled in thy justifications, that I may not be confounded.Sia immacolato nelle tue giustificazioni il cuor mio, affinchè io non resti confuso.Let my hart be made immaculate in thy iustifications, that I be not confounded. Caph. Hand, or Palme of the hand.Fiat cor meum immaculatum in justificationibus tuis, / ut non confundar. 81My soul hath fainted after thy salvation: and in thy word I have very much hoped.CAPH. Languisce l'anima mia per la brama della salute, che vien da te: ma nella tua parola ho riposta la mia speranza.My soule hath fainted for thy saluation: and I haue much hoped in thy word.Caph. Defecit in salutare tuum anima mea, / et in verbum tuum supersperavi. 82My eyes have failed for thy word, saying: When wilt thou comfort me?Si sono stancati gli occhi miei nell'espettazione di tua promessa, dicendo: quando sia, che tu mi consoli?Myne eies haue fayled for thy word, saying: When wilt thou comfort me?Defecerunt oculi mei in eloquium tuum, / dicentes: Quando consolaberis me ? 83For I am become like a bottle in the frost: I have not forgotten thy justifications.Sebbene io son divenuto qual otre alla brinata; non mi son però scordato delle tue giustificazioni.Because I am made as a bottel in the hoare frost: I haue not forgotten thy iustifications.Quia factus sum sicut uter in pruina; / justificationes tuas non sum oblitus.
84How many are the days of thy servant: when wilt thou execute judgment on them that persecute me?Quanti sono i dì del tuo servo? quando farai tu giudizio di quelli, che mi perseguitano?How manie are the daies of thy seruant: when wilt thou doe iudgement on them that persecute me?Quot sunt dies servi tui ? / quando facies de persequentibus me judicium ? 85The wicked have told me fables: but not as thy law.Gli iniqui mi raccontarono delle favole: ma non son elleno qual è la tua legge.The vniust haue told me fables: but not as thy law.Narraverunt mihi iniqui fabulationes, / sed non ut lex tua. 86All thy statutes are truth: they have persecuted me unjustly, do thou help me.Tutti i tuoi precetti son verità: iniquamente mi hanno perseguitato: tu dammi aiuto.Al thy commandmentes are truth: they haue vniustly persecuted me, helpe me.Omnia mandata tua veritas: / inique persecuti sunt me, adjuva me. 87They had almost made an end of me upon earth: but I have not forsaken thy commandments.Quasi quasi mi hanno consunto sopra la terra: ma io non ho abbandonati i tuoi insegnamenti.They haue welnere made an end of me in the earth: but I haue not forsaken thy commandments.Paulominus consummaverunt me in terra; / ego autem non dereliqui mandata tua. 88Quicken thou me according to thy mercy: and I shall keep the testimonies of thy mouth.Per la tua misericordia dammi vita, e osserverò i comandamenti della tua bocca.According to thy mercie quicken me: and I shal keepe the testimonies of thy mouth. Lamed. Discipline.Secundum misericordiam tuam vivifica me, / et custodiam testimonia oris tui. 89For ever, O Lord, thy word standeth firm in heaven.LAMED. Stabile in eterno ell'è, o Signore, la tua parola nel cielo.For euer Lord thy word is permanent in heauen.Lamed. In æternum, Domine, / verbum tuum permanet in cælo. 90Thy truth unto all generations: thou hast founded the earth, and it continueth.La tua verità per tutte le generazioni: tu fondasti la terra, ed ella sussiste.Thy truth in generation and generation: thou hast founded the earth, and it is permanent.In generationem et generationem veritas tua; / fundasti terram, et permanet. 91By thy ordinance the day goeth on: for all things serve thee.In virtù del tuo comando continua il giorno: perocché le cose tutte a te ubbidiscono.By thy ordinance the day contine weth: because al thinges serue thee.Ordinatione tua perseverat dies, / quoniam omnia serviunt tibi. 92Unless thy law had been my meditation, I had then perhaps perished in my abjection.Se mia meditazione non fosse stata la tua legge, allora forse nella mia afflizione sarei perito.But that thy law is my meditation: I had then perhaps perished in my humiliation.Nisi quod lex tua meditatio mea est, / tunc forte periissem in humilitate mea.
93Thy justifications I will never forget: for by them thou hast given me life.Non mi scorderò in eterno delle tue giustificazioni, perché per esse mi desti vita.I wil not forget thy iustifications for euer: because in them thou hast quickned me.In æternum non obliviscar justificationes tuas, / quia in ipsis vivificasti me. 94I am thine, save thou me: for I have sought thy justifications.Tuo son io, salvami tu: perocché avidamente ho cercato le tue giustificazioni.I am thine, saue me: because I haue sought out thy iustifications.Tuus sum ego; salvum me fac: / quoniam justificationes tuas exquisivi. 95The wicked have waited for me to destroy me: but I have understood thy testimonies.Mi preser di mira i peccatori per ruinarmi: mi studiai di intendere i tuoi insegnamenti.Sinners haue expected me to destroy me: I vnderstood thy testimonies.Me exspectaverunt peccatores ut perderent me; / testimonia tua intellexi. 96I have seen an end of all perfection: thy commandment is exceeding broad.Vidi il termine di ogni cosa perfetta: oltre ogni termine si estende il tuo comandamento.Of al consummation I haue sene the end: thy commandment is exceding large. Mem. Of them.Omnis consummationis vidi finem, / latum mandatum tuum nimis. 97O how have I loved thy law, O Lord! it is my meditation all the day.MEM. Quanto cara è a me la tua legge, o Signore! Ella è tutto quanto il giorno la mia meditazione.How haue I loued thy law ô Lord! al the day it is my meditation.Mem. Quomodo dilexi legem tuam, Domine ! / tota die meditatio mea est. 98Through thy commandment, thou hast made me wiser than my enemies: for it is ever with me.Col tuo comandamento mi facesti prudente più de' miei nemici: perché io lo ho davanti in eterno.Aboue mine enemies thou hast made me wise by thy commaundment: because it is to me for euer.Super inimicos meos prudentem me fecisti mandato tuo, / quia in æternum mihi est. 99I have understood more than all my teachers: because thy testimonies are my meditation.Ho capito più io, che tutti quelli, che mi istruivano: perché i tuoi comandamenti sono la mia meditazione.Aboue al that taught me haue I vnderstood: because thy testimonies are my meditation.Super omnes docentes me intellexi, / quia testimonia tua meditatio mea est. 100I have had understanding above ancients: because I have sought thy commandments.Ho capito più che gli anziani, perché sono andato investigando i tuoi comandamenti.Aboue ancientes haue I vnderstood: because I haue sought thy commandments.Super senes intellexi, / quia mandata tua quæsivi. 101I have restrained my feet from every evil way: that I may keep thy words.Da ogni cattiva strada tenni in dietro i miei passi per osservare i tuoi precetti.I haue staied my feete from al euil way: that I may keepe thy wordes.Ab omni via mala prohibui pedes meos, / ut custodiam verba tua.
102I have not declined from thy judgments, because thou hast set me a law.Non declinai da' tuoi giudizj, perché tu mi hai data una legge.I haue not declined from thy iudgements: because thou hast set me a law.A judiciis tuis non declinavi, / quia tu legem posuisti mihi. 103How sweet are thy words to my palate! more than honey to my mouth.Quanto son dolci alle mie fauci le tue parole! più che non è il miele alla mia bocca.How sweete are thy wordes to my iawes, more then honie to my mouth! By thy commandments I haue vnderstood: therfore haue I hated al the way of iniquitie. Nun. Euerlasting.Quam dulcia faucibus meis eloquia tua ! / super mel ori meo. 104By thy commandments I have had understanding: therefore have I hated every way of iniquity.Da' tuoi comandamenti feci acquisto di scienza: per questo ho in odio qualunque via d'iniquità. NUN.A mandatis tuis intellexi; / propterea odivi omnem viam iniquitatis. 105Thy word is a lamp to my feet, and a light to my paths.Lucerna a' miei passi ell'è la tua parola, e luce a' miei sentieri.Thy word is a lampe to my feete, and a light to my pathes.Nun. Lucerna pedibus meis verbum tuum, / et lumen semitis meis. 106I have sworn and am determined to keep the judgments of thy justice.Giurai, e determinai di osservare i giudizj di tua giustizia.I sware, and haue determined to keepe the iudgements of thy iustice.Juravi et statui / custodire judicia justitiæ tuæ. 107I have been humbled, O Lord, exceedingly: quicken thou me according to thy word.Io son umiliato per ogni parte, o Signore: dammi vita secondo la tua parola.I am humbled excedingly ô Lord: quicken me according to thy word.Humiliatus sum usquequaque, Domine; / vivifica me secundum verbum tuum. 108The free offerings of my mouth make acceptable, O Lord: and teach me thy judgments.Sian graditi a te, o Signore, i volontarj sagrifizj della mia bocca: e insegnami i tuoi giudizj.The voluntaries of my mouth make acceptable ô Lord: and teach me thy iudgementes.Voluntaria oris mei beneplacita fac, Domine, / et judicia tua doce me. 109My soul is continually in my hands: and I have not forgotten thy law.Porto sempre l'anima mia nelle mie mani: e non mi sono scordato della tua legge.My soule is in my handes alwaies: and I haue not forgotten thy law.Anima mea in manibus meis semper, / et legem tuam non sum oblitus. 110Sinners have laid a snare for me: but I have not erred from thy precepts.I peccatori mi tesero il laccio: ma io non uscii della strada de' tuoi precetti.Sinners laid a snare for me: and I haue not erred from thy commandments.Posuerunt peccatores laqueum mihi, / et de mandatis tuis non erravi.
111I have purchased thy testimonies for an inheritance for ever: because they are the joy of my heart.Per mia eterna eredità feci acquisto de' tuoi insegnamenti: perché, essi sono il gaudio del cuor mio.For inheritance I haue purchased thy testimonies for euer: because they are the ioy of my hart.Hæreditate acquisivi testimonia tua in æternum, / quia exsultatio cordis mei sunt. 112I have inclined my heart to do thy justifications for ever, for the reward.Inchinai il mio cuore ad eseguire eternamente le tue giustificazioni per amore della retribuzione.I haue inclined my hart to doe thy iustifications for euer, for reward. Samech. Helpe.Inclinavi cor meum ad faciendas justificationes tuas in æternum, / propter retributionem. 113I have hated the unjust: and have loved thy law.SAMECH. Ho odiato gli iniqui, ed ho amata la tua legge.I haue hated the vniust: and I haue loued thy law.Samech. Iniquos odio habui, / et legem tuam dilexi. 114Thou art my helper and my protector: and in thy word I have greatly hoped.Tu se' mio aiuto, e mia difesa: e nella tua parola ho grandemente sperato.Thou art my helper, and protectour: and vpon thy word I haue much hoped.Adjutor et susceptor meus es tu, / et in verbum tuum supersperavi. 115Depart from me, ye malignant: and I will search the commandments of my God.Ritiratevi da me voi maligni: e io studierò attentamente i comandamenti del mio Dio.Depart from me ye malignant: and I wil search the commandmentes of my God.Declinate a me, maligni, / et scrutabor mandata Dei mei. 116Uphold me according to thy word, and I shall live: and let me not be confounded in my expectation.Sostentami secondo la tua parola, e fa ch'io viva; e non permettere, che nella mia espettazione io resti deluso.Receiue me according to thy word, and I shal liue: and confound me not of myn expectation.Suscipe me secundum eloquium tuum, et vivam, / et non confundas me ab exspectatione mea. 117Help me, and I shall be saved: and I will meditate always on thy justifications.Aiutami, e sarò salvo, e mediterò sempre le tue giustificazioni.Helpe me, and I shal be saued: and I wil meditate in thy iustifications alwayes.Adjuva me, et salvus ero, / et meditabor in justificationibus tuis semper. 118Thou hast despised all them that fall off from thy judgments; for their thought is unjust.Tu hai disprezzati tutti coloro, che declinano da' tuoi giudizj: perché ingiusto è il loro pensiero.Thou hast despised al that reuolt from thy iudgementes: because their cogitation is vniust.Sprevisti omnes discedentes a judiciis tuis, / quia injusta cogitatio eorum. 119I have accounted all the sinners of the earth prevaricators: therefore have I loved thy testimonies.Prevaricatori riputai tutti i peccatori della terra: perché amai i tuoi insegnamenti.Al the sinners of the earth I haue reputed preuaricatours: therfore haue I loued thy testimonies.Prævaricantes reputavi omnes peccatores terræ; / ideo dilexi testimonia tua.
120Pierce thou my flesh with thy fear: for I am afraid of thy judgments.Inchioda col tue timore le carni mie: perocché ho temuti i tuoi giudizi. AIN.Pearse my flesh with thy feare: for I am afrayd of thy iudgementes. Ain. A fountaine, or an eye.Confige timore tuo carnes meas; / a judiciis enim tuis timui. 121I have done judgment and justice: give me not up to them that slander me.Ho esercitata la rettitudine, e la giustizia: non darmi in potere de' miei calunniatori.I haue done iudgement and iustice: deliuer me not to them that calumniate me.Ain. Feci judicium et justitiam: / non tradas me calumniantibus me. 122Uphold thy servant unto good: let not the proud calumniate me.Aiuta al bene il tuo servo: non mi opprimano colle calunnie i superbi.Receiue thy seruant vnto good: let not the prowde calumniate me.Suscipe servum tuum in bonum: / non calumnientur me superbi. 123My eyes have fainted after thy salvation: and for the word of thy justice.Gli occhi miei si sono stancati nella espettazione della tua salute, e delle parole di tua giustizia.Mine eies haue fayled after thy saluation: and for the word of thy iustice.Oculi mei defecerunt in salutare tuum, / et in eloquium justitiæ tuæ. 124Deal with thy servant according to thy mercy: and teach me thy justifications.Tratta il tuo servo secondo la tua misericordia, e insegnami le tue giustificazioni.Doe with thy seruant according to thy mercie: and teacher me thy iustifications.Fac cum servo tuo secundum misericordiam tuam, / et justificationes tuas doce me. 125I am thy servant: give me understanding that I may know thy testimonies.Tuo servo son io: dammi intelletto, affinchè intenda i tuoi precetti.I am thy seruant: geue me vnderstanding, that I may know thy testimonies.Servus tuus sum ego: da mihi intellectum, / ut sciam testimonia tua. 126It is time, O Lord, to do: they have dissipated thy law.Egli è tempo di operare, o Signore: eglino han rovinata la tua legge.It is time to doe ô Lord: they haue dissipated thy law.Tempus faciendi, Domine: / dissipaverunt legem tuam. 127Therefore have I loved thy commandments above gold and the topaz.Per questo io ho amati i tuoi comandamenti più che l'oro, e i topazi.Therfore haue I loued thy commandementes, aboue gold and topazius:Ideo dilexi mandata tua / super aurum et topazion. 128Therefore was I directed to all thy commandments: I have hated all wicked ways.Per questo io mi incamminai all'osservanza di tutti i tuoi comandamenti, ed ebbi in odio tutte le vie d'iniquità.Therfore was I directed to al thy commandements: al wicked way I haue hated. Phe. Mouth.Propterea ad omnia mandata tua dirigebar; / omnem viam iniquam odio habui. 129Thy testimonies are wonderful: therefore my soul hath sought them.PHE. Mirabil cosa ell'è la tua legge: per questo ne ha fatto diligente studio l'anima mia.Thy testimonies are meruelous: therfore hath my soule searched them.Phe. Mirabilia testimonia tua: / ideo scrutata est ea anima mea.
130The declaration of thy words giveth light: and giveth understanding to little ones.La sposizione di tue parole illumina, e da intelletto ai piccoli.The declaration of thy wordes doth illuminate: and geueth vnderstanding to litle ones.Declaratio sermonum tuorum illuminat, / et intellectum dat parvulis. 131I opened my mouth, and panted: because I longed for thy commandments.Apersi mia bocca, e a me trassi lo spirito, perché anelava a' tuoi comandamenti.I opened my mouth, and drew breath: because I desired thy commandments.Os meum aperui, et attraxi spiritum: / quia mandata tua desiderabam. 132Look thou upon me, and have mercy on me according to the judgment of them that love thy name.Volgi a me gli occhi, ed abbi pietà di me, come tu suoli di que', che amano il nome tuo.Looke vpon me, and haue mercie on me, according to the iudgement of them that loue thy name.Aspice in me, et miserere mei, / secundum judicium diligentium nomen tuum. 133Direct my steps according to thy word: and let no iniquity have dominion over me.Indirizza i miei passi secondo la tua parola, e veruna ingiustizia non regni in me.Direct my steppes according to thy Word: and let not anie iniustice haue domination ouer me.Gressus meos dirige secundum eloquium tuum, / et non dominetur mei omnis injustitia. 134Redeem me from the calumnies of men: that I may keep thy commandments.Liberami dalle calunnie degli uomini, affinchè io osservi i tuoi precetti.Redeme me from the calumnies of men: that I may kepe thy commondmentes.Redime me a calumniis hominum / ut custodiam mandata tua. 135Make thy face to shine upon thy servant: and teach me thy justifications.Fa risplendere sopra il tuo servo la luce della tua faccia, e insegnami le tue giustificazioni.Illuminate thy face vpon thy seruant: and teach me thy iustifications.Faciem tuam illumina super servum tuum, / et doce me justificationes tuas. 136My eyes have sent forth springs of water: because they have not kept thy law.Rivi di lagrime hanno sparso i miei occhi: perché non hanno osservata, la tua legge.Mine eies haue gushed forth issues of waters: because they haue not kept thy law. Sade. Iustice.Exitus aquarum deduxerunt oculi mei, / quia non custodierunt legem tuam. 137Thou art just, O Lord: and thy judgment is right.SADE. Giusto se' tu, o Signore, e retti sono i tuoi giudizj.Thou art iust ô Lord: and thy iudgement is right.Sade. Justus es, Domine, / et rectum judicium tuum. 138Thou hast commanded justice thy testimonies: and thy truth exceedingly.Tu strettamente comandasti la giustizia, e la tua verità ne' tuoi precetti.Thou hast commanded iustice thy testimonies: and thy veritie excedingly.Mandasti justitiam testimonia tua, / et veritatem tuam nimis.
139My zeal hath made me pine away: because my enemies forgot thy words.Il mio zelo mi consumò, perché i miei nemici si sono scordati di tue parole.My Zele hath made me to pine away: because mine enimies haue forgotten thy wordes.Tabescere me fecit zelus meus, / quia obliti sunt verba tua inimici mei. 140Thy word is exceedingly refined: and thy servant hath loved it.La tua parola è grandemente infiammata, e il tuo servo la amò.Thy word is fired excedingly: and thy seruant hath loued it.Ignitum eloquium tuum vehementer, / et servus tuus dilexit illud. 141I am very young and despised; but I forget not thy justifications.Piccolo son io, ed abbietto: dì tue giustificazioni non mi scordar.I am a yongman, and contemned: I haue not forgotten thy iustifications.Adolescentulus sum ego et contemptus; / justificationes tuas non sum oblitus. 142Thy justice is justice for ever: and thy law is the truth.La tua giustizia è giustizia eterna, e la tua legge è verità.Thy iustice, is iustice for euer: and thy law is veritie.Justitia tua, justitia in æternum, / et lex tua veritas. 143Trouble and anguish have found me: thy commandments are my meditation.Mi sorpresero le tribolazioni, e gli affanni: i tuoi precetti sono, la mia meditazione.Tribulation, and distresse haue found me: thy commandments are my meditation.Tribulatio et angustia invenerunt me; / mandata tua meditatio mea est. 144Thy testimonies are justice for ever: give me understanding, and I shall live.Equità eterna sono le tue testimonianze: dammi intelligenza, affinchè io abbia vita.Thy testimonies are equitie for euer geue me vnderstanding, and I shal liue. Coph. Vocation.Æquitas testimonia tua in æternum: / intellectum da mihi, et vivam. 145I cried with my whole heart, hear me, O Lord: I will seek thy justifications.COPH. Gridai con tutto il mio cuore: esaudiscimi o Signore: fa ch'io cerchi le tue giustificazioni.I haue cried in my whole hart, heare me ô Lord: I wil seeke after thy iustifications.Coph. Clamavi in toto corde meo: exaudi me, Domine; / justificationes tuas requiram. 146I cried unto thee, save me: that I may keep thy commandments.Gridai a te: dammi salute: affinchè osservi i tuoi precetti.I haue cried to thee, saue me: that I may keepe thy commandmentes.Clamavi ad te; salvum me fac: / ut custodiam mandata tua. 147I prevented the dawning of the day, and cried: because in thy words I very much hoped.Prevenni il mattino, e alzai le mie grida: perché nelle tue parole posi grande speranza.I haue preuented in maturitie, and haue cried: because I hoped much in thy wordes.Præveni in maturitate, et clamavi: / quia in verba tua supersperavi. 148My eyes to thee have prevented the morning: that I might meditate on thy words.Prima del mattino a te si volsero gli occhi miei per meditar la tua legge.Minecies haue preuented early vnto thee: that I might meditate thy wordes.Prævenerunt oculi mei ad te diluculo, / ut meditarer eloquia tua.
149Hear thou my voice, O Lord, according to thy mercy: and quicken me according to thy judgment.Secondo la tua misericordia odi, o Signore, la mia voce: e secondo la tua promessa dammi la vita.Heare my voice according to thy mercie ô Lord: and according to thy iudgement quicken me.Vocem meam audi secundum misericordiam tuam, Domine, / et secundum judicium tuum vivifica me. 150They that persecute me have drawn nigh to iniquity; but they are gone far off from thy law.Si sono accostati i miei persecutori all'iniquità, e si son dilungati dalla tua leggeThey that persecute me haue approched to iniquitie: but from thy law they are made far of.Appropinquaverunt persequentes me iniquitati: / a lege autem tua longe facti sunt. 151Thou art near, O Lord: and all thy ways are truth.Tu stai dappresso, o Signore, e tutte le vie tue son verità.Thou art nigh ô Lord: and al thy wayes are truth.Prope es tu, Domine, / et omnes viæ tuæ veritas. 152I have known from the beginning concerning thy testimonies: that thou hast founded them for ever.Fin da principio io conobbi, che i tuoi precetti gli hai tu stabiliti per tutta l'eternità.From the beginning I knewe of thy testimonies: that thou hast founded them for euer.Initio cognovi de testimoniis tuis, / quia in æternum fundasti ea. 153See my humiliation and deliver me for I have not forgotten thy law.RES. Mira la mia umiliazione, e liberami: perocché non mi sono scordata della tua legge.See my humiliation, and deliuer me: because I haue not forgotten thy law.Res. Vide humilitatem meam, et eripe me, / quia legem tuam non sum oblitus. 154Judge my judgment and redeem me: quicken thou me for thy word’s sake.Giudica la mia causa, e riscattami: per riguardo alla tua parola rendi a me vita.Iudge my iudgement, & redeme me: for thy word quicken thou me.Judica judicium meum, et redime me: / propter eloquium tuum vivifica me. 155Salvation is far from sinners; because they have not sought thy justifications.La salute è lungi da' peccatori: perché non hanno ricercato le tue giustificazioni.Saluation is far from sinners: because they haue not sought after thy iustifications.Longe a peccatoribus salus, / quia justificationes tuas non exquisierunt. 156Many, O Lord, are thy mercies: quicken me according to thy judgment.Le tue misericordie son molte o Signore: dammi vita secondo la tua parola.Thy mercies are manie ô Lord: according to thy iudgement quicken me.Misericordiæ tuæ multæ, Domine; / secundum judicium tuum vivifica me. 157Many are they that persecute me and afflict me; but I have not declined from thy testimonies.Molti son quelli, che mi perseguitano, e mi affliggono: da' comandamenti tuoi non ho deviato.There are manie that persecute me, and afflict me: I haue not declined from thy testimonies.Multi qui persequuntur me, et tribulant me; / a testimoniis tuis non declinavi.
158I beheld the transgressors, and pined away; because they kept not thy word.Vidi i prevaricatori, e mi consumava di pena: perché non hanno osservate le tue parole.I saw the preuaricatours, and I pyned away: because they kept not thy wordes.Vidi prævaricantes et tabescebam, / quia eloquia tua non custodierunt. 159Behold I have loved thy commandments, O Lord; quicken me thou in thy mercy.Mira, o Signore, com'io ho amati i tuoi precetti: per tua misericordia dammi la vita.See that I haue loued thy commandmentes ô Lord: in thy mercie quicken me.Vide quoniam mandata tua dilexi, Domine: / in misericordia tua vivifica me. 160The beginning of thy words is truth: all the judgments of thy justice are for ever.Il principio di tue parole è verità: i giudizj di tua giustizia sono in eterno.The beginning of thy wordes is truth: al the iudgementes of thy iustice are for euer. Sin. Tooth.Principium verborum tuorum veritas; / in æternum omnia judicia justitiæ tuæ. 161Princes have persecuted me without cause: and my heart hath been in awe of thy words.SIN. I principi mi han perseguitato senza ragione: ma il mio cuore temette le tue parole.Princes haue persecuted me without cause: and my hart hath bene afrayd of thy wordes.Sin. Principes persecuti sunt me gratis, / et a verbis tuis formidavit cor meum. 162I will rejoice at thy words, as one that hath found great spoil.Mi goderò io sopra le tue parole, come chi abbia fatto acquisto di molta preda.I wil reioyce at thy wordes: as he that findeth manie spoyles.Lætabor ego super eloquia tua, / sicut qui invenit spolia multa. 163I have hated and abhorred iniquity; but I have loved thy law.Ho avuta in odio, e in abbominazione l'iniquità, ed ho amata la tua legge.I haue hated iniquitie, and abhorred it: but thy law I haue loued.Iniquitatem odio habui, et abominatus sum, / legem autem tuam dilexi. 164Seven times a day I have given praise to thee, for the judgments of thy justice.Sette volte al giorno ho a te dato laude sopra i giudizj di tua giustizia.Septies in die laudem dixi tibi, / super judicia justitiæ tuæ. 165Much peace have they that love thy law, and to them there is no stumbling block.Pace molta per quelli, che amano la tua legge: e inciampo per essi non è.There is much peace to them that loue thy law: & there is no scandal to them.Pax multa diligentibus legem tuam, / et non est illis scandalum. 166I looked for thy salvation, O Lord: and I loved thy commandments.Io aspettava, o Signore, la salute, che vien da te, e amai i tuoi comandamenti.I expected thy saluation ô Lord: and haue loued thy commandmentes.Exspectabam salutare tuum, Domine, / et mandata tua dilexi.
167My soul hath kept thy testimonies and hath loved them exceedingly.L'anima mia ha osservati i tuoi precetti, e gli ha amati ardentemente.My soule hath kept thy testimonies: and hath loued them excedindgly.Custodivit anima mea testimonia tua, / et dilexit ea vehementer. 168I have kept thy commandments and thy testimonies: because all my ways are in thy sight.Ho osservato i tuoi comandamenti, e le tue testimonianze: perché tutti i miei andamenti sono sotto degli occhi tuoi.I haue kept thy commandmentes, and thy testimonies: because al my waies are in thy sight. Tau. Signe.Servavi mandata tua et testimonia tua, / quia omnes viæ meæ in conspectu tuo. 169Let my supplication, O Lord, come near in thy sight: give me understanding according to thy word.TAU. Abbia accesso al tuo cospetto la mia preghiera, o Signore: secondo la tua parola dammi intelligenza.Let my petition approch in thy sight ô Lord: according to thy word giue me vnderstanding.Tau. Appropinquet deprecatio mea in conspectu tuo, Domine; / juxta eloquium tuum da mihi intellectum. 170Let my request come in before thee; deliver thou me according to thy word.Penetrino le mie suppliche al tuo cospetto: liberami secondo la tua parola.Let my request enter in thy sight: according to thy word deliuer me.Intret postulatio mea in conspectu tuo; / secundum eloquium tuum eripe me. 171My lips shall utter a hymn, when thou shalt teach me thy justifications.Canteranno le labbra mie inno di laude quando mi avrai tu insegnate le tue giustificazioni.My lippes shal vtter an hymne, when thou shalt teach me thy iustifications.Eructabunt labia mea hymnum, / cum docueris me justificationes tuas. 172My tongue shall pronounce thy word: because all thy commandments are justice.La mia lingua annunzierà la tua parola: perocché tutti i tuoi precetti sono equità.My tongue shal pronounce thy word: because al thy commandmentes are equitie.Pronuntiabit lingua mea eloquium tuum, / quia omnia mandata tua æquitas. 173Let thy hand be with me to save me; for I have chosen thy precepts.Stendasi la tua mano a salvarmi: perocché io preelessi i tuoi comandamenti.Let thy hand be to saue me: because I haue chosen thy commandmentes.Fiat manus tua ut salvet me, / quoniam mandata tua elegi. 174I have longed for thy salvation, O Lord; and thy law is my meditation.L'anima mia, o Signore, ha desiderata la salute, che vien da te: e mia meditazione ell'è la tua legge.I haue coneted thy saluation ô Lord: and thy law is my meditation.Concupivi salutare tuum, Domine, / et lex tua meditatio mea est. 175My soul shall live and shall praise thee: and thy judgments shall help me.Viverà l'anima mia, e te loderà: e i tuoi giudizj saranno mio aiuto.My soule shal liue, and shal prayse thee: and thy iudgementes shal helpe meVivet anima mea, et laudabit te, / et judicia tua adjuvabunt me.
176I have gone astray like a sheep that is lost: seek thy servant, because I have not forgotten thy commandments.Andai errando qual pecora traviata: cerca il tuo servo, perchè io non mi sono scordato de' tuoi comandamenti.I haue strayed, as a sheepe, that is lost: seeke thy seruant, because I haue not forgotten thy commandmentes.Erravi sicut ovis quæ periit: quære servum tuum, / quia mandata tua non sum oblitus.
118:1
St. Hilary
Alleluia. There is no title in Hebrew. But (Haydock) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, (Worthington) of way, testimony, etc., repeated in every verse, except the 122d, (Muis) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Hebrew alphabet, (Haydock) that we may learn it from our infancy. (St. Hilary)
Haydock
Eight verses begin with each of the twenty-two letters. St. Jerome (ad Paulam Urb. et Proem. in Lam.) moralizes on the signification of these letters, which he renders, 1. Aleph, etc., "the doctrine---2. of the house; 3. the plenitude, 4. of the tables (or holy scriptures)---5. This 6. and 7. this 8. of life---9. a good 10. beginning---11. the hand 12. of discipline (or the heart)---13. From them 14. everlasting 15. help---16. the fountain (or eye) 17. of the mouth 18. of justice---19. the calling 20. of the head 21. of teeth 22. the signs." By thus connecting the letters, he forms sentences to shew that the holy Scriptures bring us to the knowledge of the Church, and of Christ, etc. See Worthington. Thus every thing serves to excite the devotion of the saints, though the proud may deride their ingenuity. The sacred writers have certainly found some pleasure and utility in writing so frequently in the alphabetical order, though we may not perceive the advantages of it. (Haydock)
Muis
David is supposed to have written this psalm for the instruction of Solomon in his youth, (Berthier) though others believe that he composed it while he himself was young, and persecuted by Saul. (Muis; Bossuet, etc.)
It seems very probable, that Daniel wrote it for the consolation of the captives. (Calmet) (Daniel 9:2.)
Berthier
Origen and Ven. Bede refer it to those times; though it seems in reality to appertain to all who desire to live piously, (Haydock) and it is only a conjecture that any other but David was the author, to whom it is generally attributed. Its excellency cannot be denied, and the Church has adopted it for her daily office, dividing it into eleven psalms. (Berthier)
Du Hamel
St. Augustine has written thirty-two, and St. Ambrose twenty-two sermons on the contents; and St. Basil observes, that David has here comprised in one psalm the sum of all that he has written in the rest. Among other points of morality and doctrine, we may remark, that the psalmist insists on the necessity of God's grace, and the co-operation of free will, (Worthington) and overturns the Protestant system of justification. (Du Hamel)
Menochius
The Israelites might recite this psalm on their journey, three times a-year, to the temple, as the fifteen gradual canticles which follow, were to be sung on the steps leading to the house of God. (Bellarmine) (Menochius)
Haydock
Lord. Such only are happy here, (Worthington) or hereafter. (Haydock)
St. Augustine
All aim at happiness, but only the virtuous take the proper means to attain it. (St. Augustine)
Worthington
The way may here designate this life, (Worthington) or the law, (St. Augustine) or Jesus Christ, John 14:6. (St. Ambrose) The psalmist evidently presupposes, that some can and do keep the law. (Worthington)
118:2
Challoner
His testimonies. The commandments of God are called his testimonies, because they testify his holy will unto us. Note here, that in almost every verse of this psalm, (which in number are 176) the word and law of God, and the love and observance of it, are perpetually inculcated, under a variety of denominations, all signifying the same thing. (Challoner)
We must search the law, not out of curiosity, but to practise it; (Haydock) otherwise we shall become more guilty. (Worthington) (James 4:17.)
118:3
Calmet
Ways. They may, however, repent. The just are subject to fall, 1 John 1:8. But venial faults are not incompatible with justice. (Calmet)
Berthier
Hebrew, "They also do no iniquity: they walk in his ways." (Protestants) (Berthier)
118:4
Haydock
Diligently. Nimis. Literally, "too much." But this is a Hebrew idiom, to imply the greatest diligence. (Haydock)
Berthier
Some would refer it to "God's strong injunction;" which is not necessary. The psalmist henceforward speaks to God. (Berthier)
118:5
Worthington
O! that. Conscious of his own insufficiently, he prays for grace to be justified. (Worthington)
Moses acknowledged, that man could not observe the law, without Christ, Deuteronomy xxx 11., and Romans 10:6.
118:6
Calmet
All. At the day of judgment, it will not suffice to have observed only some of the commandments. See St. Jerome, St. Ambrose, etc., who all seem to follow Origen. (Calmet)
Worthington
The breach of any law brings confusion. (Worthington)
118:7
Theodoret
Justice. That all thy ordinances are most equitable, (Worthington) and when I shall have faithfully put them in practice, Ecclesiasticus 15:9. (Theodoret)
118:8
Haydock
Utterly. Hebrew nimis, as ver. 4. (Haydock)
Worthington
It may be advantageous to us to be left awhile, that we may know our own weakness. (St. Gregory, Mor. 20:21.) (Worthington)
St. Hilary
He does not beg never to be tempted, or in tribulation; (Haydock) but only that he may not yield to sin. (St. Hilary)
He may always at least have recourse to prayer, 1 Thessalonians 5:17.
Berthier
The neglect of this duty occasions so many falls. (Berthier)
118:9
Calmet
Correct. Symmachus, "illustrate." (Calmet)
Haydock
The observance of the law is the only method to preserve innocence, or to regain it. (Haydock)
Berthier
The Holy Ghost gives this direction to youth, and to all who are exposed to the dangers of pleasure, (Worthington) as David might do to his son, 2 Kings 2:3. (Berthier)
In the same sense as we pray, Lead us not into temptation. [Matthew 6:13.]
118:10
Haydock
Let. Literally, "do not cast me off." (Haydock)
St. Hilary
God rejects none but the negligent. (St. Hilary; St. Ambrose, etc.)
Haydock
The just, or the Church in general, here confess (Worthington) that perseverance is a gift of God. (Haydock)
Berthier
Deprived of grace, we should fall, no less than if God "made us err," as the Hebrew strictly implies. (Berthier)
118:11
Calmet
Heart. To guard against the temptations of vanity. (Calmet)
St. Hilary and St. Ambrose
Christians formerly concealed the mysteries of religion with the utmost care. (St. Hilary and St. Ambrose)
Berthier
Moses had given the letter of the law only, insinuating, that it must be kept with all the heart, as David here more fully explains. (Berthier)
118:12
Calmet
Justifications. He considers himself as placed at the feet of his divine Master. (Calmet)
Worthington
Though just, he wished to increase in virtue, Apocalypse xxii. (Worthington)
118:13
Calmet
Mouth. I have concealed them in my heart. Now I am not ashamed to publish them. (Calmet)
118:14
Calmet
Riches. I give thy law the preference, Psalm 18:9. (Calmet)
118:17
St. Hilary
Give. Hebrew, "avenge," Psalm 12:6., and 137:9. Draw me from this state of oppression, (Calmet) or rather, give me abundant grace, (Berthier) and eternal life. (St. Hilary)
Worthington
I cannot fulfil the law, without thy grace. (Worthington)
Berthier
Enliven me. So the Septuagint of Aldus reads, though the Roman and Hebrew have, "I shall live," Deuteronomy 30:19. (Berthier)
118:18
Calmet
Law. In rewarding, punishing, etc. This thou wilt enable me to perceive, (Worthington) as thy law is too much above my comprehension. (Calmet)
118:19
Menochius
Earth. At Babylon, or in the world, which is a pilgrimage, (Calmet) and I am unacquainted with the roads. (Menochius)
Berthier
The latter sense is much better, 2 Corinthians 5:6., and Hebrews 11:10. (Berthier)
118:20
St. Jerome
Coveted. Hebrew, "burns, (Aquila; Houbigant) or is bruised, (Berthier) and faints through the desire of thy laws," (Calmet) or "judgments." (St. Jerome)
Calmet
If I have but a short time to live, I ardently seek for instruction, (Worthington) and wish to advance daily in virtue. (Calmet)
Berthier
His humility makes him fear, lest his desire should not be sincere. (Berthier)
118:21
Menochius
Cursed. Becoming victims of hell, Matthew xxiv. (Berthier) (Deuteronomy 27:26.) (Menochius)
118:23
Calmet
Princes. Thus Daniel 6:5. was treated. (Calmet)
Haydock
All who would live godly in Christ Jesus, shall suffer persecution, 2 Timothy 3:12. (Haydock)
Worthington
The servant of God will adhere to his duty, though his adversaries may be very powerful. (Worthington)
118:24
Haydock
Counsel. Hebrew, "the princes of my counsel." (Houbigant) in opposition to those who endeavoured to make him fall, ver. 23. (Haydock)
Calmet
The laws of God afford the best advice. An ancient king observed, that the dead were the best counsellors, as they will not flatter, etc. (Calmet)
Worthington
In every trial, we must reflect on the rewards and punishments held out. (Worthington)
118:25
St. Ambrose
Pavement. Hebrew, "dust," (Berthier) weighed down by concupiscence, (St. Augustine) and infected by the union with the body. (St. Ambrose)
The just, in great distress, beg to be delivered, conformably to God's promise. (Worthington) (Wisdom 9:15., and Romans 7:24.)
118:26
Calmet
Ways. Or sins, (Theodoret) or miserable condition, ver. 25. (Calmet)
118:28
Berthier
Slumbered. Enustaxen, for which Origen, thinking it a mistake of copyists, substituted estaxen, "has melted," (Calmet) or "distilled," (Aquila, etc., Heracleot.) as more conformable to the original, though the sense is much the same. Loss of blood often causes people to slumber. (Berthier)
Calmet
St. Hilary would not abandon the Septuagint. (Calmet)
Worthington
Heaviness, being in such anxiety, as to be almost distracted. (Worthington)
Calmet
Chaldean, "has been in an agony." Sleep is often put for death. (Calmet)
Houbigant
My soul perishes through grief. (Houbigant)
Haydock
Hence the three apostles slept, Luke xxii. (Haydock)
Menochius
Akedia, or torpor of mind, hinders the persecution of any business. (Menochius)
118:29
Haydock
Iniquity. Hebrew, "lying." Let me not imitate the wicked. (Haydock)
Remit the punishment of my sins, (Psalm 106:17.; Calmet)
St. Hilary
also original sin, and its effects. (St. Hilary)
Worthington
Protect me from falling. (Worthington)
118:32
Worthington
Heart. Man runs, but God must impart grace. (Worthington)
Calmet
An enlarged heart sometimes denotes the capacity of understanding, 3 Kings 4:29. (Calmet)
St. Augustine
But it is a singular mercy of God to make us love his commands. (St. Augustine)
118:33
Calmet
Always. Hebrew hekeb, means also, "for the reward," (Pagnin; Haydock; ver. 112.) or step by step. (St. Jerome) (Calmet)
Worthington
Make me love thy commandments. (Worthington)
118:34
Worthington
Heart. Enable me to keep and to understand thy law, ver. 1, 2. (Worthington)
Haydock
We must observe what we know, that we may receive greater lights. (Haydock)
118:35
Worthington
Desired. Free-will concurs with grace. (Worthington)
118:36
Berthier
Covetousness. Either of money, or any unlawful object, 1 Timothy 6:10. (Haydock) The word is very comprehensive. (Berthier)
Calmet
Batsah is rendered mammon by the Chaldean. (Calmet)
118:37
Haydock
Vanity. Idols, worldly prosperity, etc., (Psalm 36:1, 7.; (Calmet) shews, (St. Ambrose) and all dangerous objects. (Haydock)
Worthington
We must pray that God will take away the occasions of sin, and help us to advance in virtue. (Worthington)
118:39
Calmet
Reproach. Hidden sins of thought, (St. Ambrose) or the sarcasms of the Babylonians. (Calmet)
Worthington
Sin is odious, because it is contrary to God's law, which is most delightful. (Worthington)
Haydock
The saints have been often ridiculed, Jeremias 20:7., and Acts 26:24. (Haydock)
118:40
Worthington
Quicken. The just prays for greater perfection, and for perseverance. (Worthington)
118:41
Worthington
Salvation. The Messias, foretold by the prophets, (Genesis xlix., Romans 3:23., and Titus 2:13.; Berthier) or grace, freely promised to all who ask for it. (Worthington)
118:42
Haydock
In any thing. Literally, "the word" that I, etc. Thus he stops their mouths, by professing his confidence in God. (Haydock)
Calmet
The Babylonians insultingly ask, Where is their God? If thou free me from captivity, I may reply that my hopes were not vain. (Calmet)
Worthington
This answer I will give boldly, if I obtain thy grace, which will strengthen my weakness. (Worthington)
118:43
St. Hilary and St. Ambrose
Mouth. Let those who preach the truth, live up to it. (St. Hilary and St. Ambrose)
Worthington
Though the psalmist may be under some fear, he prays that he may not omit to make open profession of his faith. (Worthington)
Berthier
God never hinders his servants from doing this, though he sometimes suffers them to fall. But the Church will never cease to proclaim the truth. She will not give up one article of faith, though all heretics would thus embrace every other part of her doctrine. She will never open her bosom to those who would alter one point, nor say that such can enter heaven. (Berthier)
118:44
Berthier
Ever. Hebrew, "and after." The sanction of the law will remain after this world is at an end. These expressions relate to the Church. (Berthier)
118:45
Haydock
Large. The Jews could not practise the law out of their country, (Calmet) as to the ceremonial part. (Haydock)
Berthier
He hopes to be soon set at liberty. The verb should be explained in the future, as St. Jerome has them, (Calmet) though this is immaterial. (Berthier)
Berthier
David had already observed this line of conduct, which he resolved always to pursue, (Haydock) or he speaks in the person of all confessors, as he had not to be tried by any kings. (Berthier)
Worthington
Those who suffer for the faith, receive great joy. (Worthington)
118:46
Berthier
Of thy, (de, etc.) but the true reading is, in testimoniis, "conformably to," etc., as in the Hebrew, Septuagint, and Vulgate. (Haydock) (Berthier)
Worthington
Ashamed. Thus many even of the female sex have professed their faith boldly, with St. Agnes, St. Catharine, St. Winefrid, etc., answering the reproachful objections that were put to them, as if it were dishonourable to be a Christian, Catholic or Papist. No. These are most glorious titles, importing the true service of Christ, in unity with the Catholic Church, and under the Vicar of Jesus Christ, the Pope. (Worthington)
Nightingale
But as Protestants mean an undue attachment to the Pope by the last title, we shew, that in that sense it is unjustly and illiberally applied to us, (Haydock) and no gentlemen or scholar would now make use of it. (Nightingale)
Haydock
See N. G.'s letters to J. Slack, Whitby, 1813. (Haydock)
Daniel spoke with great freedom to Nabuchodonosor, etc., Daniel 2:27., and 5:17., and 6:22.
118:48
Calmet
Hands. To pray, labour, or rather to swear an eternal fidelity. (Calmet)
Worthington
Confessors rejoice in meditating on God's words, which they shew forth in all their actions. (Worthington)
118:49
St. Hilary
Mindful. He does not intimate that God can forget, but shews his fervour, (St. Augustine) and begs that he may be worthy to receive the effects of God's promises. (St. Hilary)
Worthington
Though his decrees be most certain, means must be employed, which the just pray may not be wanting. (Worthington)
118:50
Berthier
This hope, haec, though some would suppose it is put for hoc. (Berthier)
Haydock
"This is my consolation in my distress." (St. Jerome) (Haydock)
Worthington
Word. The expectation of thy promises has given me courage. (Worthington)
118:51
Haydock
Did. Hebrew, "greatly derided me." (Haydock)
Worthington
But I continued to observe thy law (Calmet) with patience, notwithstanding their provocations. (Worthington)
118:52
Worthington
Of old. Upon the rebel angels, and sinful men, whom thou wilt punish for ever. This encourages me to adhere to the cause of virtue. (Worthington)
In many dangers our ancestors have been protected by God. Is his arm shortened, or are we no longer his people? (Calmet) (1 Peter 4:12.)
118:53
Berthier
Fainting. So much was the psalmist grieved at the sight of sinners! (Berthier)
Worthington
He would have died through zeal, if he had not seen God's justice. (Worthington)
Calmet
Apostates particularly filled him with horror. (Calmet)
118:54
Worthington
Song. Here on earth I am comforted with singing the praises of thy law, which makes the observers just. (Worthington)
The captives would not give holy things to dogs: but, among themselves, they sung canticles, Psalm cxxxvi. (Calmet) (Colossians 3:16., 1 Paralipomenon 29:15., and Hebrews 11:16.)
Berthier
These pious exercises were opposed to the scandalous discourses of sinners. (Berthier)
118:55
Calmet
Night. Of tribulation, (Worthington) and captivity. (Calmet)
118:56
Berthier
This. Haec facta est mihi. The feminine is put for the neuter, (Calmet) which the Hebrew have not. (Berthier)
Haydock
We may also understand, This night of calamity, ver. 55. (Haydock)
118:57
Worthington
Portion. With the just tending to perfection, I desire no other inheritance. (Worthington)
St. Ambrose
"He who possesses God, has all things." (St. Ambrose)
118:59
My ways. Many read, "thy ways." (Septuagint; Arabic)
Calmet
But this is the true sense of the Hebrew, etc. The consciousness of having adhered to thy commands, makes me hope that thou wilt not abandon me. (Calmet)
St. Ambrose
I have bewailed my past transgressions, and am resolved henceforward to live piously. (St. Ambrose)
Worthington
I have reflected on my former actions, and taken up this firm determination, trusting in thy mercy, ver. 58. (Worthington)
118:60
Calmet
And am. Hebrew, "and delay not." For cursed is he who does the work of God negligently, (Septuagint) or with deceit, Jeremias 48:10. (Calmet)
118:61
Calmet
Cords. Temptations of the devil, (St. Augustine) and of the wicked, who strive by force, or by caresses, to ensnare the virtuous, ver. 110. (Calmet)
118:62
Calmet
Midnight. Under tribulation, (St. Augustine) or to avoid the malice of those who pried into my conduct. I was so delighted with thy law, that I meditated on it both in the day-time, and at night. (Calmet)
118:63
St. Hilary
Partaker. Hebrew, "a friend." I do not fear to approve of their conduct, (Calmet) and condole with them. (St. Hilary)
Worthington
The true living members of Christ enjoy the great benefit of partaking in the prayers and good works of the whole Church militant and triumphant, in the communion of saints. (Worthington)
See St. Augustine, Confessions 4:4.
118:66
Worthington
Goodness to others (Menochius) in want. (Worthington)
Theodoret
Discipline, or patience under chastisement. (St. Augustine) (Theodoret)
Berthier
Hebrew, "wisdom," or discernment how to act, and knowledge of what regards thy law and revealed truths. (Berthier)
118:67
Calmet
Humbled. St. Jerome, "before I heard, I was ignorant." He speaks of the gift of prophecy: or "before I was afflicted, I went astray." (Calmet)
Calmet
Therefore, chastisements are very salutary. (Berthier) (ver. 71., and Jeremias 10:24., and 31, 19.) (Calmet)
Worthington
Before, I often fell; but sorrow has made me understand. (Worthington)
118:68
St. Augustine
Goodness, or sweetness, denoting the unction of grace. (St. Augustine)
118:69
Haydock
Iniquity. Hebrew, "the proud have forged lies against me," (Haydock) which was verified in Daniel, (Calmet) David, etc. (Haydock)
118:70
Challoner
Curdled. Grown hard, like milk that is curdled and turned to cheese. (Challoner)
Calmet
Hebrew, "like fat." They have no compassion or wisdom, Isaias 6:10. (Calmet)
Berthier
Without the points, cheleb means also milk. (Berthier)
Worthington
The wicked combine together for my ruin: but I will still be faithful. (Worthington)
118:71
St. Augustine
Humbled me. "It is good for the proud to fall into some open sin, (Calmet) whence they may be displeased at themselves." (St. Augustine)
Calmet
A patient thanks his physician for having used a necessary severity. (Theodoret) (Calmet)
118:72
Worthington
Silver, above all the world. (Worthington)
118:73
Theodoret
Hands. Power (Berthier) and love. (Theodoret)
Menochius
We may confidently pray to our Creator for light, (Worthington) and that he may perfect his work. (Menochius)
118:74
Worthington
See me advance in virtue. (Worthington)
St. Jerome
The angels rejoice at the conversion of a sinner, (Luke 15:10.) as the Church does at her children's progress. (St. Jerome)
Calmet
All the just will be glad to see me delivered. (Calmet)
118:75
Worthington
Truth. Though we may not discern the particular causes of our suffering, we must be convinced that they are right. (Worthington)
Calmet
Sinners are afflicted that they may amend, and the just for their advancement. (Calmet)
118:76
Mercy. Jesus Christ, according to St. Jerome.
118:78
Calmet
Ashamed. Literally, "confounded," not accomplishing their wicked designs. (Calmet)
Theodoret
Thus may they be induced to entertain that shame for sin which bringeth life, (Haydock) and cease to offend. (Theodoret)
Worthington
Let them be converted: though it be also (Haydock) lawful to desire that obstinate sinners may undergo just punishment. (Worthington)
Haydock
The saints pray thus out of zeal for their good. It may also be a prediction, as the Hebrew word (Berthier) yebshu is in the future. (Haydock)
Pagnin
Done. Hebrew, "falsely perverted," (Montanus) in desire; (Calmet) or "having wished to pervert me without cause." (Pagnin)
Berthier
But to pervert, means also to treat ill; and hivvethuni has that sense here, (Haydock) according to the best authors. (Berthier)
118:79
Haydock
Turn to me. Let the wicked (Worthington) among those who adore the true God, enter into themselves, that we may form a holy league to support each other. (Haydock)
St. Ambrose
May we all obtain our liberty, (Calmet) or may they imitate my constancy. (St. Ambrose)
118:81
Worthington
Salvation. All the saints sighed after our Saviour's coming, (Matthew 13:17.) as they still do, 2 Timothy 4:8. (Worthington)
Calmet
The deliverance from Babylon was a figure of redemption. The next verse is of the same import. (Calmet)
118:83
Challoner
Like a bottle in the frost. In the Hebrew, like a bottle in the smoke. That is, I am become, through my sufferings in this mortal pilgrimage, as a leathern bottle, shrunk up because of being exposed to the frost or smoke. (Challoner)
Worthington
So the bodies of the just are exposed to mortification, that they may become like new bottles, capable of containing the new wine of the gospel doctrine, Matthew 9:17. (Worthington)
Calmet
Goats' skins, with the hair inward, are still used in some places to contain liquors. (Calmet)
Calmet
They were hung over the smoke, to make the wine old, or fit for drinking sooner. (Colum. 1:6.) Amphorae fumum bibere institutae, Consule Tullo. (Horace 3. Od. 8.) (Calmet)
118:84
Calmet
Servant. The just may lawfully desire the term of their sufferings, with submission to God's will, (Worthington) and to be freed from the power of persecutors, (Hebrew, "the proud;" Berthier) and from exile, after their enemies are punished, Psalm 38:5. (Calmet)
118:85
Worthington
Fables. Idle tales, not agreeable to God's law. (Worthington)
Calmet
Such were the theology and histories of the pagans. (Calmet)
Haydock
Such are still the false maxims of the world, and many books designed to corrupt the morals of the age. (Haydock)
Haydock
The Jews confined themselves to their own divine books. Hebrew, Chaldean, etc., "The proud have dug pits for me, which is not conformable to thy law," (Calmet) but forbidden expressly. (Haydock)
Calmet
The Septuagint seem to have followed a better reading. (Calmet)
Berthier
Houbigant rejects the word pits, and in effect, we may understand the Hebrew in the sense of the Vulgate, "They have prepared (or told me) vain discourses." (Berthier)
118:86
St. Hilary
Help me. He does not pray to be exempted from trials, but that he may have grace to gain the victory. (St. Hilary)
118:87
Berthier
Earth. Babylon; (Calmet) though this is never styled simply the earth. It refers to all the enemies of salvation, particularly to our own passions. (Berthier)
118:89
Bellanger
In heaven. In the faithful angels, (St. Augustine) or Jesus Christ. (Bellanger.)
Berthier
The promises seem not to have their effect here; but they will in heaven. (Berthier)
Calmet
The word of God is as unchangeable as heaven. (Calmet)
Worthington
The psalmist praises God's works, which observe the order established by him. (Worthington)
Haydock
How then can we doubt but his law and promises shall be accomplished? (Haydock)
118:90
Calmet
All. Literally, "unto generation and generation," which the fathers explain of the true faith, which has subsisted in the synagogue and in the Church of Christ alone. (St. Hilary, St. Ambrose, etc.) (Calmet)
Those who did not belong to the former, in the first ages of the world, might still form a part of the latter, like Job, etc. Without faith it is, and always was, impossible to please God, Hebrews 11:6.
118:91
Haydock
Serve thee. Except man, (Worthington) and angels who rebel; and yet they also are forced to serve as victims of justice, if they have refused to accept of mercy. (Haydock)
118:92
Worthington
Abjection. Man cannot rise from sin without grace, and attention to the law. (Worthington)
Haydock
This supports him under the punishment of sin. (Haydock)
Berthier
Meditation alleviates his grief, which might otherwise have proved mortal. (Berthier)
118:95
Calmet
Understood. Or "shall understand." I am already able to encounter my enemies, Philippians 2:15. (Calmet)
118:96
Haydock
Perfection, of a worldly nature. (Haydock)
Worthington
All have their limits. But God's law bindeth for ever, as the rewards and punishments are eternal. (Worthington)
St. Augustine
Broad. Charity, which extends both to God and our neighbour. (St. Augustine)
Berthier
The law is above my comprehension, though I am able to discern its superiority over all created things. Some understand Jesus Christ, the end of the law; or martyrdom, the height of charity; or extreme distress, by the word perfection. (Berthier)
Haydock
Literally, "consummation." (Haydock)
Calmet
I have been exposed to the greatest misery: but thy law has set me at large, Sophonias 1:18. (Calmet)
118:97
St. Hilary
Loved. Constraint takes away all merit. (St. Hilary)
Haydock
Son, give me thy heart, Proverbs 23:26. (Haydock)
Worthington
The just man wonders that he should feel such love, as he knows it is not of his own growth, but a gift of God. (Worthington)
118:98
Calmet
Enemies of salvation, (Berthier) or the Babylonians, whom Daniel far surpassed; though we would not absolutely assert that it refers to him, Daniel 1:19., and 13:1., and Ezechiel 28:3. (Calmet)
Haydock
David was no less enlightened (Berthier) by the prophetic spirit above his earthly instructor, how aged soever. (Haydock)
118:99
Worthington
Teachers. Who do not follow the rules of virtue. The ancients, (ver. 100.) of the same description, must yield the palm to those who are less advanced in years, but more observant of God's law. (Worthington)
118:101
Every. We cannot follow both the broad and the narrow path. (Theodoret) (James 2:10.)
118:103
Calmet
Honey. St. Ambrose, etc., add, "and the honeycomb," Psalm 18:11. Homer (Iliad A.) compares the speech of Nestor with honey. (Calmet)
See Proverbs 16:24., Ezechiel 3:3., and Apocalypse 10:10.
118:104
Worthington
Hated. We must come to the practice of the law, (Calmet) and hate sin. (Worthington)
Berthier
Iniquity. Hebrew, "lying." But every sin is contrary to truth. (Berthier)
118:105
Thy word. Jesus Christ, (St. Hilary) who enlightens every man, John 1.
Berthier
Lamp, (2 Peter 1:19., and Proverbs 6:23.) while sin is the light of the wicked, Proverbs 21:4., and 24:20. (Berthier)
Worthington
The law of God, proposed by his prophets and pastors, in the ordinary method of instruction. (Worthington)
118:106
Worthington
Sworn. By the ceremony of circumcision, etc., as we now engage by vows in baptism, to observe all the commandments. (Worthington)
Haydock
Those who receive not the sacrament, are still under a strict obligation to obey the truth; as all were created only for this purpose. (Haydock)
Josue xxiv
The psalmist means thus to express his firm determination to do all that God should require of him, (St. Augustine) and renews the solemn covenant entered into with the Deity by his ancestors. (Calmet) (Josue xxiv.)
118:107
Calmet
Quicken. This petition, with the praise of the law, is the subject of this psalm. (Calmet)
Worthington
All the godly must suffer, 2 Timothy 3:12. (Worthington)
118:108
Calmet
Free offerings of praise and thanks, (St. Augustine) or the works of supererogation, (St. Hilary, Theodoret, etc.) which are not commanded, though acceptable to God, (Worthington) and undertaken for the sake of greater perfection. (Calmet)
Haydock
The evangelical counsels of voluntary poverty, etc., are of this nature. Still we acknowledge that we are useless servants, (Luke 17:10.) with regard to God. We can give him nothing, which he has not first given us. Our piety will redound to our own advantage. (Haydock)
Berthier
The psalmist may allude to his solemn engagement, (ver. 106.; Calmet) which he made with perfect freedom and willingness, though it was not a matter of choice. (Berthier)
118:109
Berthier
My hands. In danger of being thrown by, or of falling, (Worthington) ready to appear before God's tribunal. I watch over myself, and strive to keep my soul tranquil. The prophet might have all this in view. (Berthier)
Calmet
Most of the fathers read, "in thy hands," under God's protection. This is denied by St. Jerome (ad Sun.) though the commentary which goes under his name, and was written in the same age, has thy. The other reading is, however, more correct. The Greeks made use of a similar expression, to shew the danger of losing a treasure. (Athen. 13:4.) (Calmet)
Berthier
Such is our soul, which we must fear to lose. (St. Gregory, Mor. 7:6.) (Berthier)
118:110
Calmet
Snare, ver. 67. In such dangers, I still remain faithful. (Calmet)
118:111
Haydock
Inheritance. I will strive to imitate the faith of Abraham, etc. (Haydock)
I will stick to the law as to my portion, through pure love.
118:112
St. Augustine
Inclined. He had said, (ver. 36.) incline, as the work proceeds from grace and free-will. (St. Augustine)
Berthier
Reward. St. Jerome, "for the eternal reward." All agree, that the Hebrew may have this sense. He is influenced by hope, though the motive of charity is placed first. Whether both motives can produce the same act, is an useless inquiry. The Scriptures frequently propose reward, the second, though less excellent motive, Matthew 5:12., Genesis 15:1., and Romans 8:18. (Berthier)
Worthington
This text evidently shews, that the keeping of the commandments merits a reward, for which we may labour. (Worthington)
Haydock
Protestants evade this, by reading, "always, even unto the end;" because hekeb is ambiguous, and means also, the end. (Haydock)
"As if the Septuagint were not sufficient to determine the same....But....they are resolved to take their liberty, though contrary to St. Jerome, and the ancient Fathers." (Ward's Errat. p. 75.)
Calmet
God authorizes us to aim at the reward, though he would not have this to be the only motive, ver. 33. (Calmet)
118:113
Berthier
Unjust. Inasmuch as they oppose thy law. (Berthier)
Worthington
So Christ orders us to hate our parents, when they are an obstacle to our salvation. We must love their persons and welfare, (St. Augustine) but hate their iniquity. (Worthington)
Calmet
Hebrew, "the turbulent." St. Jerome, "vain thoughts," and inconstant men. The meaning of sehaphim is not well ascertained. (Calmet)
Berthier
But the psalmist might have all these senses (Haydock) in view, as they are all good; and hence we may admire the copiousness of the Hebrew language. (Berthier)
118:114
Worthington
Helper. Hebrew, "asylum and buckler." We must keep in his presence, (Haydock) and avoid the society of the wicked, if we would search the law, ver. 115. (Worthington)
118:116
Berthier
Live. St. Augustine (tr. 124. in Joan.) beautifully describes the life of the just here and in heaven. (Berthier)
Worthington
We may thus pray for grace, and spiritual life with confidence, if we be resolved to keep the commandments. Yet we must not fail to entreat God not to suffer us to be confounded, which will not be the case, if we entertain hope, and charity be poured on our hearts, Romans 5:5. (Worthington)
118:119
St. Augustine
Prevaricators. For though they be not acquainted with revelation, (Haydock) they have the natural law written in their hearts by God, Romans 2:12. (St. Augustine)
Haydock
There is no such thing as the philosophic sin, (Berthier) which abstracts from every offence of the Deity, though it be allowed to be contrary to reason. (Haydock)
Berthier
Septuagint seem to have read differently essbothi, "I have," etc., instead of hishbatta, "thou hast destroyed." Sigim, scorias, may have been sugim in their copies, though both may be derived from sug, "he departed." (Berthier)
St. Jerome
"Thou hast accounted as dross, or froth," etc. (St. Jerome)
Berthier
Calmet says, that St. Jerome and Hebrew read in the first person, which is inaccurate. (Berthier)
Worthington
The just entertain the same sentiments of the wicked as God does. (Worthington)
118:120
Worthington
Afraid. Servile fear is therefore profitable, though perfect charity expel it, and move us to do well for the love of God, 1 John 4:(Worthington)
Calmet
Yet fear sometimes returns, that the just may not give way to presumption. (Calmet)
118:121
Justice. This he declares out of zeal, praying to be freed from calumniators, (Worthington) particularly the devil, Apocalypse 12:9. The Babylonians probably laid falsehoods to the charge of the Jews, in order to oppress them, as they frequently accused Daniel.
118:122
Uphold. Hebrew, "answer for," (St. Jerome) as a bondsman.
Berthier
Unto good. Thus the law is insinuated, though it is not here expressed. (Berthier)
St. Augustine
In attacking the devil, who is so experienced, we must take God with us, or we shall surely be overcome. (St. Augustine, tr. 4. in Joan.)
118:123
Calmet
Salvation. The Messias, (St. Hilary; ver. 41.) or liberty, ver. 82. I have been fatigued with looking up to heaven for aid, like a woman who looks for the return of her husband to port. (Calmet)
118:124
St. Ambrose
Mercy. When we have been most diligent, there still remains much to be done, and in many things we offend. (St. Ambrose)
118:126
St. Ambrose
To do. Our best, since so many prove rebellious, (Hebrews 4:11., and Ecclesiasticus 5:8.; Berthier) or we stand in the utmost need of the Messias, since even the Jews give erroneous explanations of the law. (St. Ambrose)
Calmet
Hebrew, etc., "it is time for the Lord to act," by punishing the guilty; or, "to act for the Lord," faciendi Domino, by striving to repair the injuries done to his name and worship. (Calmet)
118:127
Calmet
Topaz. Hebrew paz, which denotes "the purest gold" of Phison, Genesis 2:11. (Calmet)
Pliny
The topaz was discovered only in the reign of Ptolemy, father of Philadelphus. (St. Hilary) (Pliny, [Natural History?] 27:8.)
Calmet
Yet St. Jerome and others have the topaz, (Berthier) which St. Ambrose represents as the finest of precious stones. (Calmet)
Worthington
The more the law is despised by the wicked, the more are the just in love with it. (Worthington)
118:128
Berthier
Directed. In my steps. (Berthier)
Haydock
Pagnin, "I judged all, yea all thy precepts to be right." (Haydock)
Worthington
The hatred of the wicked made the love of the beauty of the law increase in my breast. (Worthington)
118:129
Calmet
Wonderful. Under the letter, I discovered many mysteries, which makes me study them diligently. (Calmet)
Worthington
God's works and laws deserve our most serious attention. (Worthington)
118:130
Berthier
Declaration. By God's ministers renders them intelligible, though so wonderful in themselves. Hebrew styles this "the door of opening." (Berthier)
Calmet
The Scriptures are full of difficulties, and Daniel 9:2. made them his study. Since the coming of Christ, the mysteries and prophecies have been more developed. But those who refuse to acknowledge him, grope at mid-day, Matthew 11:25., and 18:5., and 1 Corinthians 14:20. (Calmet)
Worthington
The first entrance into the knowledge of holy Scripture illuminates the understanding of the humble, whence they proceed to know more. (Worthington)
118:131
Worthington
Panted. Like one afflicted with the asthma, (Berthier) or most eager to obtain something. (Worthington)
Calmet
He asked and obtained the holy Spirit, (St. Augustine) enabling him to understand the law, (Haydock) and to comply with it. See Ezechiel 3:2., and Psalm lxxx 11. (Calmet)
118:132
Worthington
Judgment. Or custom, (Calmet) as thou art wont to treat such. (Worthington)
Calmet
Let us not be looked upon as criminals. (Calmet)
The just are persuaded, that God will not reject the humble, (Berthier) according to the opinion (sententiam) of, etc. (Chaldean)
118:134
St. Augustine
Calumnies. That they may not cause me to abandon virtue. (St. Augustine)
Calmet
A person must be well grounded not to yield on such occasions, when he is exposed to ridicule, etc., ver. 122. (Calmet)
Berthier
Even the psalmist dreaded this situation. (Berthier)
118:135
Berthier
Shine. (ver. 33.) Let me never go astray. (Berthier)
Worthington
But shew me favour. (Worthington)
118:136
Law. This shews that David composed this psalm, as he fell by seeing Bethsabee.
Berthier
They. Men. (Duport.) Septuagint, "I." But this is unnecessary. The eyes and all our senses lead to our ruin, Romans 7:18, 24. (Berthier)
St. Jerome
True repentance requires lamentation, as well as a firm purpose of amendment, (Worthington) commissa diluere et abluta non iterare. (St. Jerome)
118:137
Worthington
Right. He therefore makes people just indeed, and does not barely impute justice to them. (Worthington)
118:138
Berthier
Truth. Thy laws are just and true in all respects, though we may not be able to discern it always, Romans 9:20., and 11:33. (Berthier)
Theodoret
God punishes the wicked in his justice, and rewards the just in his truth, or according to his promises. (Theodoret)
118:139
Berthier
My. Septuagint, "thy zeal." The just are animated with the zeal of God, like St. Paul. The enemies here mentioned were the Israelites, who attacked David, and not the Babylonians, who never knew God's law, or apostate captives, since we do not find that they attempted to injure Daniel, etc. (Berthier)
Calmet
Many, however, both at Ninive and Babylon prevaricated, Tobias 1:12. (Calmet)
118:140
Haydock
Refined. Literally, "fire." (Haydock)
Worthington
Pure as any thing which has passed through the fire. (Worthington)
St. Jerome
"It consumes sin, and enlightens the penitent." (St. Jerome)
118:141
Worthington
Young. The Fathers explain this of David, who was preferred before his brothers; and of the Gentiles, who were chosen by Jesus Christ. (Worthington)
Berthier
It may refer to Daniel, who was enabled to prophesy very soon, or to the disciples, for whom this psalm was composed, (Calmet) whether Solomon, or any of the faithful. (Berthier)
Worthington
The just are often judged to be ignorant by the worldly wise; but they follow the law, the true wisdom. (Worthington)
118:143
Trouble. Such is the portion of the just, Romans 5:3.
Calmet
Mediation. Hebrew, "joy." (Symmachus) (Calmet)
Berthier
The sense is the same. Septuagint generally give the former meaning, as they render by seeking what moderns would restrain to signify observing, ver. 145, etc. (Berthier)
118:144
Worthington
Live. In justice, as thy law enjoins. (Worthington)
Berthier
Christ is the life. (Berthier)
118:145
St. Augustine
Cried. With requisite fervour, (Worthington) and attention. (St. Augustine)
118:147
Haydock
The. Literally, "in maturity." Some think that we should read immaturitate, aoria, (St. Augustine) "in the dead of the night." The psalmist not only rose at midnight, but before sun-rise to meditate. (Haydock)
Calmet
Kimchi says, he only indulged sleep the first three hours. But others believe, that he arose in the third and last watch, ver. 148. (Calmet)
Worthington
He got up before the ordinary time, and prayed with earnestness. (Worthington)
Berthier
St. Ambrose encourages people to come early to the church, to offer the first-fruits of their hearts, and voice to God; (Calmet) and St. Augustine informs us, that such was the practice of St. Monica. (Confessions 9:7.) You are not in a higher station than the holy king who said, I rose, etc., ver. 22. (St. Chrysostom, ser. 42. ad pop.) (Berthier)
118:148
Worthington
Morning. Both night and morning, I prevented the usual hours of prayer. (Worthington)
Haydock
To thee, is not in Hebrew, "my eyes prevented the watches." (Haydock)
118:149
Worthington
Judgment. Or wonted mercy. (Worthington)
118:150
Calmet
Law. There is no medium between faith and infidelity. If we do not observe the law, we sin. Not to advance is to go back. (Calmet)
Berthier
Shall we hesitate whether to follow the narrow or the broad road? (Berthier)
118:151
Berthier
Near. To reward or punish. We wander from thee, yet there is no place between. (St. Augustine, [Confessions?] 10:26, 27.) (Berthier)
Worthington
God is ever ready to hear our just requests. (Worthington)
Calmet
His law may be easily known, Deuteronomy 30:11. (Calmet)
118:152
Worthington
Ever. God's law is always the same in substance. (Worthington)
Calmet
That of Moses receives its perfection in Christianity. (Calmet)
Berthier
Though after this life we can no longer observe them, the reward of our past virtue will remain for ever. (Berthier)
118:153
Calmet
Humiliation. Or "humility," as St. Augustine understands it of that virtue. (Calmet)
118:155
Calmet
Sinners. Such cannot expect to be liberated. (Calmet)
Berthier
Yet, as the captivity was fixed for seventy years, and many who were almost ignorant of the law, and had married strange wives, returned, this verse overturns that system, and shews that eternal salvation is meant. (Berthier)
118:157
Calmet
Many. The Babylonians on one hand, and false brethren on the other, attack me: but I am grieved most to see God offended. (Calmet)
St. Augustine
All the earth is stained with the blood of martyrs, whom the Church honours with festivals, and whose intercession heals many sick. (St. Augustine)
118:158
Haydock
Transgressors. Septuagint, "fools," asunetountas. If o were placed before e, the exact meaning of the Hebrew would be preserved, though the wicked are often styled fools. (Haydock)
Calmet
The prevaricating Jews are here designated, ver. 136. (Calmet)
118:159
Behold. A person may profess his innocence without arrogance.
118:160
Worthington
Truth. Hence all such commandments are immutable. (Worthington)
Calmet
The threats of God have been put in execution, and we cannot doubt but the promised liberation will soon take place. (Calmet)
118:161
Berthier
Princes. Of darkness, or the chiefs of the Philistines, etc. (Berthier)
Calmet
Daniel was much exposed to the fury of the Babylonian princes, but he was more afraid of the terrors of the law, (Leviticus xxvi.) than of all that they could do against him. (Calmet)
St. Augustine
Thus the martyrs despised the threats of tyrants. (St. Augustine)
Worthington
Cause. The powerful men of this world have no just reason to persecute the just, nor can they make them abandon virtue. (Worthington)
Berthier
St. Basil answered Valens with great intrepidity, shewing how little he apprehended what the emperor could take from him, as we read in St. Gregory of Nazianzus (or. 20.) who says, (or. 6.) let us fear only one thing, which is, to fear any person more than God. (Berthier)
118:162
Calmet
Spoil. Having just mentioned fear; lest any should think that he entertained any secret dislike for the law; he adds, that it gives him more content than the greatest treasures or conquests can the miser or the hero, ver. 14, 72, and 127. (Calmet)
Worthington
He rejoiceth thus in keeping the commandments, how difficult soever they may be. (Worthington)
118:163
Calmet
Iniquity. Hebrew, "lying." The Babylonians have attempted to draw me over to their false religion; but I perceive its vanity, (Calmet) and stick closer to the truth, (Haydock; ver. 85.) and to thy holy law. (Calmet)
118:164
Vatable
Seven. Often, (Worthington) as the word signifies, Proverbs 24:16., et. (Vatable)
Berthier
Yet here it may determine the precise number, as the Church seems to have taken it, by instituting the seven canonical hours of the day, and matins and lauds for the night, in imitation of the psalmist. (Berthier; ver. 147)
Calmet
R. Solomon understands it literally, prescribing prayer twice before the reading of the decalogue, and once after in the morning; and in the afternoon, twice before and after the same lecture. The Church has enjoined matins to be said at night, lauds in the morning, prime, tierce, sext, none, vespers and complin, in the course of the day. (St. Benedict, reg. 8., and 16.) (Calmet)
St. Isidore
This ecclesiastical office consists of hymns, psalms, etc. (St. Isidore)
St. Isidore
Against it some have risen up, particularly against that part which was said in the night, pretending that God had made the night for rest; and hence they were called nuctazontes, or "drowsy" heretics. (St. Isidore, Of. 1:22.)
St. Basil
St. Jerome styles Vigilantius Dormitantius, for the same reason; as if it were better to sleep than to watch. Wycliff (Wald. iii. Tit. 3:21.) and Luther have oppugned the same holy practice, though it be so conformable to Scripture and to the fathers. (St. Basil, reg. fus. 37.; St. Gregory, dial. 3:14.; Ven. Bede, Hist. 4:7., etc.)
St. Clement, as many suppose, (Worthington) or at least some author before the fourth century, (Haydock) explains the reason why we should pray at these set times; but cautions us not to join with heretics, neither in the Church nor at home. (Apostolic Constitutions 8:40.)
Worthington
For what society is there between light and darkness? (2 Corinthians vi.) St. Cyprian, (or. Dom.) St. Jerome, (ep. ad Eust.) and St. Augustine (ser. 55. de Temp.) mention several of these hours, and exhort the faithful to be diligent in attending these public prayers. (Worthington)
118:165
Calmet
Peace, in their own conscience, (Worthington) and prosperity, without fear of danger. Not even death can disturb those who belong to God, Romans 8:38. (Calmet)
Haydock
But all things work together for their good, Romans 8:28. (Haydock)
Worthington
The perfect are not moved to imitate bad example, and the weak are not excused for so doing, as they ought to be constant. (Worthington)
St. Augustine
The virtuous man is neither scandalized at the law, though he may not understand it perfectly, nor at the fall of those who had been most eminent for sanctity. (St. Augustine)
118:166
Calmet
Loved. Hebrew, etc., "performed." (Calmet)
Berthier
The difference is but small. (Berthier)
Worthington
He is actuated by real charity. (Worthington)
118:168
Worthington
Sight, whom I would not offend. (Worthington)
The presence of God ought to deter us most effectually from sin. (Haydock) (Titus 2:13.)
118:169
Haydock
Supplication. Hebrew, "cry." Eusebius reads axioma, "dignity," which St. Ambrose thinks has been substituted for axiosis, "prayer;" though all our copies of the Septuagint have deesis, (Calmet) a word of the same import. (Haydock)
118:171
Haydock
A hymn. Hebrew also, "praise." (Haydock)
Calmet
Like a spring sending forth a copious stream. (Calmet)
118:173
Worthington
Save me. Though a person be endued with grace, he requireth more grace to resist temptations. (Worthington)
Haydock
Actual grace is requisite. (Haydock)
118:175
Berthier
Live in grace and glory. To serve God, it was not requisite that one should be at Jerusalem. Daniel, Tobias, etc., were saints elsewhere. (Berthier)
Calmet
Yet it was more easy to worship God in his temple, where every thing moved to piety; (Haydock) and this the psalmist desires, deeming it a new life. (Calmet)
118:176
Calmet
Lost. I am in captivity. (Calmet)
Worthington
All men have been involved in sin, and Christ came to save them; but only such as keep the law will obtain salvation. (Worthington)
Berthier
The conclusion contains a confession of misery in the name of all, and an allusion to Christ, the good shepherd. The prophet admits that notwithstanding his love of the law, he may have still many ways transgressed; and that without faith in the Messias, he could not belong to his fold, or escape the many dangers of the world, 1 Corinthians 4:4., and 9:27. (Berthier)
Calmet
Seek. St. Hilary and some Greek copies have read incorrectly "quicken." (Calmet)
118:2
His testimonies.... The commandments of God are called his testimonies, because they testify his holy will unto us. Note here, that in almost every verse of this psalm (which in number are 176) the word and law of God, and the love and observance of it, is perpetually inculcated, under a variety of denominations, all signifying the same thing.
118:8
BETH.
118:16
GIMEL.
118:24
DALETH.
118:32
HE.
118:40
VAU.
118:48
ZAIN.
118:56
HETH.
118:64
TETH.
118:72
JOD.
118:80
CAPH.
118:88
LAMED.
118:96
MEM.
118:104
NUN.
118:112
SAMECH.
118:120
AIN.
118:128
PHE.
118:136
SADE.
118:144
COPH.
118:152
RES.
118:160
SIN.
118:168
TAU.
118:1
As this Psalme is the longest in the whole Psalter, so it semeth to the ancient The obscuritie of this profound and Psalm, appeareth not to the vulgar reader. Fathers most profound in sense. And so much the harder to be vnderstood, because also the very hardnes therof lieth hidden, which in diuers other Psalmes, and partes of holie Scripture, easily appeareth to the reader. But here the wordes being clere, and the sense also plaine and easie in some pointes of doctrine, yet the more deligence is imployed, the more difficultie is found in searching the whole sense and mearning of euerie word and sentence, with the maner obserued in composing it, and the frequent repetition of the same or like wordes, Al which maturely considered caused that great Clerke, and light of the Church S Augustin, to omite this Psalme, when he explicated al the S Augustin differred the explication of this Psalme. Omitted to d〈…〉e one difficultie. rest. And when at last he added also this, he wittingly omitted one special difficultie, which he doubted not, to be conteyned in the maner of composing it, not only by order of the Hebrew Alphabet, as diuers more Psalmes, and some other partes of holie Scripture, but more artificially hen anie other, the first eight verses al beginning with the first letter Aleph; the next eight, with the second letter Beth: and so to the last of the two and twentie letters Of which omission he yeldeth this only reason, because he found nothing (as he humbly affirmeth) that might properly perteyne the unto. Confessing also At last made 32. sermons in explication therof. expresly that whensoeuer he applied his cogitations to expound the text i• self, i• 〈…〉 exceded his habilitie. But finally to satisfie the often and earnest request of his bretheren and freindes, trusting (as alvvayes) in Gods special help:, he largely expoundeth it, in thirtie two distinct Sermons.
S. Ambrose also moued with like pietie, made two and twentie Sermons in S. Ambrose writte 22 sermons vpon this Psalme. King Dauid a great master of moral doctrin. exposition of this Psalme. Affirming in his Prologue, that amongst other Psalmes, especially this sheweth how great a master king Dauid was of moral good life. For al moral doctrine being of his owne nature swete, yet most delighteth the eares, and gently toucheth the minde, being vttered, as here it is, with pleasantnes of verse, and swetenes of songue. Againe whereas this Royal Prophet in manie places of this booke, powrethout sentences of moral psalmes or songues, as bright starres, that shine and glister to al the world, here most excellently he produceth a more singular mirrhor, as the sunne, of ful light, burning with meridian heate. And for the prosite of al, the better to VVhy this Psalme was composed in order of the Alphabet. draw our attentions, to lerne that we may, though we can not attaine to al that we vvould, he disposed this Psalme through al the Alphabeth: that as children beginning vvith the first letters, make entrance to further knovvlege; so by the same beginninges vve should lay the first foundation, and therupon procede in our spiritual building, tovvards perfection in good life, the true seruice of God. VVhich is yet further insinuated (as the same Doctor reacheth) VVhy eight verses are begunne with euerie letter. by the eight verses continually beginning vvith the same letter, and so other eight in order through the vvhole Alphabet, to signifie that after seuen dayes trauel in this temporal life, vve may come to that vnitie, vvhich vve expect in the eight day of resurrection, vvhen vve hope to rise reuiued in our Lord Iesus, in nevvnes of eternal life.
Lickevvise S. Basil in the Argument of this Psalme admonisheth, that vvheras holie Dauid, according to diuers states, vvhich he passed, vvritte diuers Psalmes: as vvhen he fled from his enimies, vvhen he lamented his distresses, S Basils iudgement that this Psalme conteyneth the argument of manie Psalmes. mourned in pensiuenes, enioyed peace and comforte, ranne a right course of vertue, fel from God by sinne, & againe returning obserued Gods lavves; in this one Psalme he comprehendeth al his prayers made to God at sundrie times, & here proposeth the same, as a certaine profitable moral doctrine, to al sortes and states of men Neither doth he pretermite doctrinal pointes of faith, but interposeth them also with moral documents, in such sorte, that this one Psalme may suffice to teach the vvel disposed, hovv to attaine to perfection in vertue, to sturre vp the slouthful vnto diligent care of their soules, to recreate the desolate vvith spiritual consolations, & briefly it admmistereth al kinde of medicine, to the diuers passions of mortal men:
For the like iudgements of other Farhers vve remitte the lerned reader, to Other expositors of this Psalme. S. Hilarie, Theodoret, Prosper, Arnobius, Cassiodorus, Beda, Euthymius and others, but can not wel omitte a brief instruction of S. Ierom. VVho in his Epistle to Paula Vrbica: not only sheweth the interpretation of the two and twentie letters, but also explicateth their sense in this place, by connecting them into certaine shorte sentences, in this maner.
Aleph Beth Gimel Daleth; Doctrina Domus Plenitudo Tabularum; S. Ieroms interpretation, and explication of the Hebrew Alphabet. Doctrine. Of the house Fulnesse Of tables;
VVhich is the first connexion, signifying that the doctrine of the house, that is, the Church of God, is found in the fulnes of diuine bookes.
The second connexion is: He Vau Zain Heth. Ista Et Haec Vita. This thing And This Life.
For what other life can there be without knowlege of Scriptures? wherby also Christ is knowen, who is the life of them that beleue in him.
The third connexion is: Idem Proem. lament. Teth Iod. Bonum Principium, Good Beginning,
Albeit we now could know al thinges which are written, yet we know but in 1. Cor. 13. part, and in part we prophecie: for we see now by a glasse, in a darke sort, but when we shal be worthie to be with Christ, and shal be like to Angels, theu doctrine of bookes shal cease, and then we shal see face to face: the God in himself, Good Beginning, euen as he is.
The fourth connexion is: Caph Lamed Most of these letters haue also other significations. And are diuersly explicated by S. Ambrose, S. Beda, and others. VVherby we may lerne (though we vnderstand no more) that holie Scriptures are ful of mysteries (as S. Ierom calleth this) and hard to be vnderstod. Manus Disciplinae, siue cordis. The hande Of discipline, or of hart.
The handes are vnderstood in worke, hart and discipline are vnderstood in sense or meaning, because we can not rightly doe anie thing, vnles vve first knovv vvhat thinges are to be donne.
The fift connexion is: Mem Nun Samech: Ex ipsis, Sempiternum Adiutorium: Of them Euerlasting Helpe:
This needeth not explication, for it is manifest as the light, that from Scriputres are eternal helpes.
The sixt connexion is: Ain, Phe Sade. Fons, siue Oculus, O•is Iust tiae. Fountaine, or Eye Of the mouth Of iustice,
According to that vvhich vve haue expounded in the fourth connexion: that dedes and intention must concurre.
The seuenth connexion vvhich is last, in vvhich number of seuen is also mystical vnderstanding: Coph Res Shin, Teu. Vocatio, Capitis, Dentium Signa. Vocation Of the head, Of teeth Signes.
Distinct voice is produced by the teeth, & in these signes vve come to the Head of al, vvhich is Christ, by vvhom vve haue accesse to the euerlasting kingdom.
Or thus (not transposing the vvordes) By vocation of Christ the Head, through distinct voice of signes (for vvordes are signes shevving the mind) vve are conducted to the eternal kingdom, the happines vvhich al men desire.
VVhat I pray thee (saith this holie Doctor) is more sacred then this mysterie, vvhat more pleasant then this delight? VVhat meate, & vvhat honey are svveeter, then to knovv Gods vvisdom; to enter into his secrecte closset•; to behold the sense of our Creator; and to teach the vvordes of thy Lord God, ful of spiritual vvisdom, vvhich are derided by the vvise of this vvorld.
VVe must also aduertise the reader of the like discourses of ancient Fathers Gods lavv especially commended in this Psalme, 14 Symonyma signifying the lavv of God. (ouer long to be here recited) concerning the manifold hiegh praises of Gods Lavv, conteyned in this Psalme, vvith frequent repetitiō of certaine Synonyma vvordes signifying the same thing, in al fourtene. tovvitte: The Lavv of God, his VVayes, Testimonies, Commandments, Precepts, Statutes, Iustifications, Iudgements, Iustice, Equitie, Veritie, VVordes Speaches, & Sermons: of vvhich there is commonly one in euerie verse, and somtimes tvvo or three in the same verse. But our English tongue hardly sufficing rightly to distinguish the three last, which in latin are Verba, Eloquia, Sermones, we translate VVORDES only, adding in the margen, Eloquia, and Sermones, when they occurre.
Leauing therfore larger commentaries to others, we shal prosecute our wonted maner of briefe glosses. Only here premonishing the diligent readers, especially Clergimen (our selues and our brethren) who euerie day sing or read this whole Psalme in the Canonical houres, to obserue two particular pointes of Christian doctrine, euidently proued by manie places of this Psalme. Gods grace necessarie in euerie good vvorke. The one against the Pelagians heresie, denying the necessitie of Gods special grace in meritorious workes. For the Psalmist often here inculcateth mans insufficiencie, that of himselfe, and by natural forces, he can not kepe the commandments of God, but needeth alwayes the particular grace of God, as vvel to beleue in him, to repent for sinnes, and to beginne good vvorkes; as to procede, and perseuere in good state to the end. The other against the heresie It enableth freevvil to merite. of our time, denying merite by grace & freewil. For here it is also manifest, that Gods grace maketh man able, to kepe his commandments, and by keeping them to become iust in this life, and so to merite eternal glorie. Sundrie other principal Articles of Christian Catholique Religion are likevvise comprised in this one Psalme: but especially Moral doctrin.
This title vvas added by the Septuagint, to admonish vs that this Psalme conteyneth that singular maner of praising God, signified by the two Hebrevv vvordes Allelu ja. as before. Psal 104.
VVhereas al, without exception, desire to be happie and blessed;
they are indede happie (according to the perfectest happines of this life) that are immaculate:
and they are immaculate, that walke in the law of God. VVhere the holie Psalmist presupposeth, that some can and do kepe the law of God, and so are immaculate, and blessed in the vvay of this life.
118:2
Those that are immaculate, are againe blessed, by searching Gods testimonies, that is, his lavv testifying that the good shal be revvarded, and the vvicked punished, but searching these testimonies, vvhiles one is contaminate vvith sinnes against Gods lavv, maketh not blessed:
neither doth euerie superficial careles search bring this blessing, but searching vvith true affection of the hart.
118:3
Contrarivvise they that vvorke iniquitie are not blessed;
because they haue not vvalked in the vvayes of God, to witte, not kept his conmamdments and lavv, vvhich are the vvay to happines.
118:4
For mans ovvne good, that he may come to true happines, God hath most seriously commanded vs to kepe his commandments, that is, to obserue his Lavv commanded by most sufferaine diuine authoritie.
118:5
Therfore the faithful seruant of God, knovving his ovvne insufficiencie, desireth that God by his grace vvil direct and streing then him,
to kepe his lavv, called Iustifications, because therby man is made iust.
118:6
They shal be safe from eternal confusion, when they shal kepe not only part, but al thy commandments: because breach of •n•e bringeth confusion.
118:7
So shal I praise thee, and render thankes,
with sincere not fayned affection,
for this great benefite, that I haue lerned, that thy law is according to most iust iudgement.
118:8
I haue therfore a firme purpose, & do faithfully promise to kepe thy law, which maketh the keper therof iust.
Albeit thou suffer me sometimes to be in tribulation, or in tentation, yet forsake me not wholy. The Psalmist knew wel (saith S. Gregorie) that he might be profitably leift a while, who prayed, that he should not be wholy forsaken.
li. 20. c. 21. Mer.
118:9
In this second Octonarie, as also in al the rest, the Holie Ghost by the prophets penne teacheth the meanes how to come to perfection & happines. Here by way of interrogation, as it were demanding how a youngman, that is euerie man prone to worldlie pleasure, & slow in Gods seruice, shal beginne to correct his course?
VVherto the same Holie Ghost answereth, that he must kepe Gods law, called here his wordes. For al the wordes which God vttereth, are lawes to his seruants.
sermones.
118:10
The Psalmist now speaketh in the person of perfect iust men, or of the whole Church in general. VVhose common spirite seeketh God intyrely.
And considering that this perfect good wil is the gift of God, prayeth that he wil conserue the same, and not suffer it to be altered, or to erre from his commandments.
118:11
An other sincere profession of a resolute good purpose not to sinne.
eloquia
118:12
A gratful aspiration praising God.
Againe the iust prayeth to be more and more instructed in iustifications: that which S. Iohn exhorteth vnto: He that is iust, let him yet be iustified. Apoc. 22.
118:13
Gods law is also called his Iudgements, because sitting in iudgement he geueth sentence according to his Law.
118:14
As the iust professeth by mouth, so he delighteth in hart.
118:15
practiseth in worke:
118:16
and diligently meditateth Gods law.
sermones.
118:17
O Lord liberally geue me that which I here craue,
quicken me with spiritual life, thy grace.
so I shal kepe thy law, which otherwise I can not.
sermones.
118:18
Illuminate myn vnderstanding, by thy grace,
that I may be able to see the meruelous great and iust reasons of thy law, instructing al, threatning the peruerse, encoreging the wel disposed, punishing the wicked, rewarding the good, doing right to al.
118:19
I that haue but a smal time in this world,
desire to be instructed in thy law, what is therein commanded.
118:21
I consider that thou ô God dost sharply reproue the prowd contemners of thy commandments:
laying curses vpon them for declining from thyn obedience.
118:23
Though persecutors were very potent,
yet the faithful seruant of God perseuered in his seruice.
118:24
In time of persecution and tentation we must thincke and meditate, that Gods law testifieth eternal revvard, or punishment,
and in our deliberation or consultation, we must consider that keping Gods law maketh iust: and consequently meriteth reward.
118:25
This also is vttered in the person of the just, who is often brought to great distresse: as it were, euen nere to death,
in which case he confidently prayeth to be reliued, according to Gods word, law, and promise.
118:28
Being in so great anxietie that my minde is almost distracted, or ouercome,
I cal to thee ô God, that thou wilt conserue me, that I stil kepe thy law. vttered by thy vvordes.
118:29
Protect me that I fal not to iniquitie.
And of thy'mercie conserue me in state of grace.
118:31
Suffer me not to be confounded.
118:32
Man is able, and doth runne in the right vvay of Gods commandments,
yet not of himselfe, but vvhen God replenisheth his hart vvith grace.
118:33
Impresse ô God thy lavv in myn affection, make me to loue it, and to desire to be iustified, b so shal I hartely and alvvayes seeke it.
118:34
After thou hast geuen me a desire to kepe thy lavv, geue me also vnderstanding.
then shal I fruictfully search it. For this is the right order (as before in the first and second verses) first to loue Gods lavve, to be iustified, and to become immaculate; and then to search to knovv the lavve, and so it is more easily lerned.
118:35
Gods grace first dravveth and leadeth,
then freevvil inflamed vvith desire effectually concurreth.
118:36
Stil the Prophet inculcateth the necessitie of Gods grace, as vvel to make vs desire that is good,
as to flee from euil.
118:37
It is necessarie also to pray that God vvil take avvay occasions, vvhich might moue to sinne.
and stil to grant his helping grace in progresse of vertue.
118:38
Againe the iust prayeth for confirmation in grace, to be established in the feare of God.
eloquiū
118:39
To be deliuered also from al the effectes of former sinnes,
for sinne is therfore reprochful and odious, because it is contrarie to Gods lavv, and true iudgements, vvhich are most pleasant.
118:40
Being thus affected vvith desire to kepe the commandments, the soule prayeth to be stil quickned, more and more vvith good spirite, and so to perseuere to the end.
118:41
Againe considering that vvithout Gods grace preuenting, man can not do anie good thing, the prophet renevveth his prayer, requesting Gods mercie,
and his helpe freely promised to al that aske it.
eloquiū
118:42
VVhervvith being assisted and streingthned, he that before vvas vveake vvil boldly ansvver al calumniators, that reprochfully say: God wil not helpe him:
that in dede he hath not in vaine trusted in Gods promised helpe.
sermo•ibus.
118:43
He also prayeth, though he be sometimes fearful, that God vvil not suffer him vvholly to omitte manifest profession of faith and true religion,
seing by thy former grace I haue already reposed my trust in thy promises, made to them that are resolued to kepe thy lavv.
118:44
For I do firmly purpose euer and alwayes to kepe thy law.
118:45
In this I haue had great ioy and comforte of mind:
because I did in dede seeke after thy commandements, vvhich is specially vttered (as also the three next verses) in the person of those, that are in trial of persecution for their faith:
118:46
VVho boldly in time of persecution, euen before persecuting Kinges and Emperors, professe Christs true Religion. Veryfied in innumerable glorious Martyrs, yea also of the fraile sexe, in S. Catharin, S. Cecilie, S. Lucie, S. Margaret, S. VVenefrede, S. Vrsula, and her felovves, and manie more, most constantly ansvvering al vvordes of reproch obiected, as if it vvere a base or contemtible thing to be Christians, to be Catholiques, to be Papistes No, al these and the like, are honorable and glorious titles; importing the true seruice of Christ; in vnitie of the Catholique Church; and spiritual participation vvith the visible head therof, Christs Vicar in earth.
118:47
Such confessors as yet mortal, reioyce in that they haue meditated in Gods commandments, vvhich they haue feruently loued.
118:48
Also shevved the same in external vvorke, not dissembling by silence, by vvord, nor fact.
euerie way exercising Gods lavv, vvhich maketh the obie•uers iust.
118:49
That vvhich God hath decreed, and promised; being in itselfe most certaine and assured, yet includeth the meanes, vvherby it shal be put in execution: and therfore the iust, his elect, do pray for the performance of his vvil.
118:50
Expectation of thy promise hath geuen me corege.
elo••••
118:51
Provvde contemners of Gods lavv, haue euerie vvay molested me, by detracting, deriding, calumniating, and violently persecuting me.
Al vvhich I haue borne patiently, and not declined from thy lavv.
118:52
I remembred and considered thy iust punishments inflicted vpon the impious,
euen from the beginning of the vvorld (both vpon the diuels, and vvicked men) and that thou vvilt exercise the like hereafter,
vvhich consideration of thy iustice comforted me.
118:53
Otherwise if I had not sene thy iustice, my zele against contemners of thy law, would haue killed me.
118:54
In this place of my perigrination from heauen, I am comforted by remembring, celebrating, and singing thy iust commandments and lavves, vvhich make thy seruants iust.
118:55
In persecution, and in al tribulation, I kept thy law because I would not dishonour thy name:
118:56
And my tribulation especially fel vpon me, because I sought to be iustified by keping thy law.
118:57
The Prophet procedeth speaking in the person of the iust tending to perfection, and saying: This is my happie choise, that I desire no other enheritance, nor possession, but to kepe Gods Lavv.
118:58
And seeing this excedeth my proper streingth, I prayed God of his mercie to make me able to kepe it.
•loquiū
118:59
Pondering my former actions, I turned my pathes to obserue more perfectly the Law, which God hath testified to be the right way.
118:60
With prompnes of mind, and without hesitation I resolued to kepe the commandments.
118:61
The wicked laide cordes, nettes, or snares to intrappe, and hinder me,
but I kept thy law fresh in memorie.
118:62
That this is not vnderstood only mystically in time of affliction, but also literally and prophetically, that some special seruantes of God, should obserue a godlie profession of praying at midnight, the vvord [I rose] maketh it probable. S. Paul & Silas, either of a holie custome, or at least vpon special occasion (and such occasions vvere to them, and others frequent) Act. 16. prayed, and praised God at midnight. And novv in the Church of Christ some religions men pray, and praise God continually at midnight; besides other houres, mentioned more distinctly v. 164.
118:63
A great benefite, and a singular consolation, that al true liuing members of Christ, are partakers of al the prayers, good workes, and merites, of the whole Church militant and triumphant. VVhich in our Crede is called, The Communion of Sainctes.
118:64
So great is the mercie of God, extended, communicated, and multiplied in the whole earth.
Instruct me, and direct me therfore ó God, that I may lerne and obserue thy law, and so be iustified, and made participant of so great mercie.
118:65
Dealt very bountifully
as thou didst promise.
118:66
He that hath bountifully receiued grace at Gods hand, prayeth for more grace, that he may be beneficial to others in releuing the needie;
in instructing the ignorant,
in perswading to kepe the law of God:
because he hath lerned and beleueth the commandments, by which he is bond to loue, and haue care of his neighbour.
118:67
Before I was afflicted, I often fel into sinne:
but vexation gaue me vnderstanding, therfore now I kepe thy law.
eloquiū.
118:69
Contemners of thy law haue endeuored to intangle me,
but I persist in keping thy commandments. As before. v. 51. 61.
118:70
Though the wicked combine themselues together against me,
yet I consider, that it is necessarie to perseuer in thy law.
118:72
A clere comparison, that it is better to kepe Gods law, which bringeth life euerlasting, then to haue al the riches & kingdoms of this world.
118:73
God being our Creator, we may with confidence pray him to illuminate our mindes, that we may lerne what is his pleasure, and so endeuour to fulfil it.
118:74
Others that loue God wil be gladde to see me also serue him.
118:75
The iust being afflicted, and not seing the particular cause therof, yet knoweth and confesseth, that God doth it for most iust cause.
And therfore with patience prayeth for comforth, as foloweth:
118:76
eloquiū.
118:77
who am almost dead in tribulation.
118:78
The iust also prayeth that the wicked may be ashamed, and conuerted, for so the hebrew word here signifieth, though it is also lawful to desire the iust punishment of obstinate sinners.
118:79
He prayeth againe for conuersion of the wicked, and to haue peace with them.
118:81
Manie iust of the old testament most feruently desired the coming of Christ our Sauiour, as our Lord himselfe testifieth, Mat. 13 v. 17. And now the iust desire his coming in glorie, 2. Tim. 4. v. 8
118:82
eloquiū
Delaved hope afflicteth.
118:83
As a leather bottel made of a beasts skinne, congeled with the frost, and after partched in smoke, so is the bodie of the iust mortified by diuers sortes of afflictions, made a new bottel fitte to receiue new wine, that is, perfect doctrin of Christian life, as of fasting, and other austeritie, wherof our Sauiour speaketh, Mat. 9. v. 17.
118:84
Such is mans infirmitie, yea of the iust, that he apprehendeth tribulations to be very long, and therfore desireth consummation; and that without sinne, so he stil submitte his wil to Gods wil.
118:85
Friuolous idle tailes, which are not according to Gods law.
118:87
I was in great danger, but am not ouerthrowne.
118:88
And by thy merciful grace shal persist.
118:89
The praise of Gods workes; which are firme and parmanent in the order, wherin he set them.
118:91
Al thinges, of this world, man excepted, do Gods wil.
118:92
Man, except he meditate Gods law, and therby be holden vp, is in danger,
perhaps in euerie tentation to perish eternally. For he can neuer rise out of mortal sinne, by his owne powre, and al should perish•f Gods mercie did not spare some, and geue them new effectual grace to rep•ut.
118:94
Alwayes vnderstood, that Gods grace preuented, els no man can seeke to obserue the commandments.
118:96
Al worldlie thinges haue their consummation and end.
Gods commandment continueth euer. For we are perpetually b•nd, to loue and serue God: to loue our neighboures, yea and enimies. The reward also for keping Gods commandments, & punishment for breaking them, are eternal vvithout end.
118:97
It is meruel to a perfect iust man, that he hath so much loued, and obserued Gods lavv. By acknovvleging vvherof, he yeldeth praise and thankes to God, vvhose gift it is.
118:98
The fruictes of obseruing Gods law are manie and great. Amongst others, it maketh the obseruer, wiser then his enimies.
118:99
It maketh the obseruer wiser, then his temporal maisters, that taught him, towit, then those that teach wel, and do not performe the same.
118:100
Yonger in yeares that kepe Gods commandments, are vviser then the more ancient that kepe them not.
118:103
An other fruict is the swetnes, which the iust feeleth in his owne soule.
eloquia
It brideth also iust hatred to sinne.
118:105
The word or law of God declared by Prophets, Pastors, or other Preachers is the ordinarie meanes for others to lerne, how to direct their wayes, and actions.
118:106
Such profession Gods people made in the old law, in Circumcision, or at other times: Christians make it in Baptisme.
118:107
Al that wil liue godly in Christ Iesus, shal suffer persecution. 2. Tim. 3. v. 1•.
118:108
Besides the commandments, the iust also offer voluntarie workes of supererogation, acceptable to God.
118:109
By this Hebrevv prouerb is signified, that a iust m•ns temporal life is in continual danger, as the thing that is in ones hand, is readie to be laide by, put out of his hand, or to be by and by disposed of, or may forthvvith fal from his hand.
118:112
A most euident place, that the keping of Gods commandments merite reward, and are righlty obserued in respect of reward.
118:113
Not anie mortal man is to be hated, in his person, but his iniquitie, by vvhich he is an enimie to Gods lavv,
vvhich euerie iust man loueth.
118:115
Whosoeuer wil seriously and securely search the law of God, must auoide the conuersation of euil men.
118:116
A general and very fitte prayer, vvhen vve addict ourselues by a firme resolution to serue God, beseching him to receiue vs into his protection:
eloquiū
vvherby spiritual lise is conserued:
vvhich we pray vvith great confidence, because he hath promised to heare those that seeke, aske, and knocke at the dore of his grace.
118:117
VVe must pray also that he suffer vs not to be confounded, or made frustrate of the revvard vvhich vve expect; for hope confoundeth not, if charitie be povvred in our hartes, by the Holie Ghost, vvhich is geuen vs. Rom. 5. v. 5.
118:118
God reiecteth sinners:
so long as they thincke peruersly: that is, vntil by his grace, some returne to a better mind, vvhich of themselues they can neuer do.
118:119
As God accounteth of sinners, so the iust also estemeth them, conforming his iudgement to Gods.
118:120
Seruil feare is profitable as this place maketh euident: though perfect charitie aftervvards succeding, expelleth that feare, and moueth to do vvel for the loue of God, not for feare of punishment 1. Ioan. 4.
118:121
The iust againe in feruent zele, not arrogantly, but confidently professing his innocencie,
prayeth to be defended from calumniators.
118:122
Grant therfore ô God the good, and lawful request which I demand.
118:123
By long expecting to be deliuered, and saued from tribulation.
eloquiū
118:126
It is time, and hiegh time, saith feruent zele of the iust man, that God deliuer the innocent:
vvhen the vvicked haue not only persecuted the good, but haue also contemptuously made houoke of Gods lavv, and true religion.
118:127
For this zele of Gods lavv so despised, and dissiputed, the iust more and more loueth, that vvhich the vvicked so deadly hate.
Euen by the mortal hate of the vvicked I savv, that Gods lavv is most excellent, and therfore addicted my selfe so much the more to lone it,
118:128
and to hate al vvicked vvayes.
118:129
Gods meruelous povvre and vvisdom, testified by his vvorkes and commandments,
vvorthely inuite iust soules, to meditate and contemplate the same.
118:130
First entrance into knowlege of holie Scripture, illuminateth the vnderstanding of the humble, wherby they procede to know more.
Sermonum.
118:131
By this Metaphor, of gaping, or vvide opening the mouth, and dravving breath, the Prophet describeth the great desire of the iust, to knovv and kepe Gods commandments.
118:132
According to thy accustomed equitie, in shewing mercie to them that loue thy name.
118:133
eloquiū
118:135
Let thy diuine Maiestie looke vpon me with fauorable countenance.
118:136
True repentance consisteth not only in purpose to auoide sinne hereafter, vvhich in dede is first required, but also in sorovv and lamentation for sinnes past.
118:137
God being essentially iust of himselfe, maketh men iust according to right iudgement, by geuing them grace of mercie, vvhervvith they cooperating, are iust by iustice in dede inherent in their soules, not by imputation only: for it vvere not right iudgement to impute, or account man iust, vvho is not so in dede.
118:138
The same is more confirmed, by these three synonyma, Iustice, Testimonies, Veritie, signifying the law of God, most earnestly commanded.
118:140
eloquia
Gods lavv is as pure as anie thing purged by fire.
118:141
A iust man is often iudged ignorant, immature, vnexperienced, by the vvorldlie vvise;
but in dede is vvise, in that he forgetteth not to kepe the lavv, vvhich maketh him iust.
118:144
Hauing professed the necessitie of perfect iustice, he concludeth this Octonarie, praying to be illuminated in his vnderstanding, that so he may attaine iustice, and liue therby.
118:145
Most serious and seruent inuocation of God for his grace, is necessarie, to the fulfilling of his lavv.
118:147
I haue preuented the mature, and ordinarie time of the night, and haue prayed
very attentiuely.
118:148
Againe in the morning I haue preuented the accustomed time of prayer.
eloquia
118:149
According to thy accustomed maner of shevving mercie, shew it me, that therby I may liue.
118:151
God is alwayes readie to heare al that sincerly inuocate him.
118:152
Gods law is the same in substance from the beginning of the world, and wil be for euer.
118:153
An other prayer of the iust in affliction.
118:154
eloquiū
Conserue me in thy grace.
118:156
As before v. 149.
118:158
eloquia
118:159
Sincere profession of innocencie is no arrogancy.
118:160
Gods essential veritie is the beginning from vvhence, as from the fountaine al other truthes are deriued:
And al commandments proceding from this first truth, are for euer immutable.
118:161
Potent wicked m••• persecute the godlie without cause, that is, vvithout anie iust reason mouing them; & vvithout the effect intended by them, vvhich is to drawe Gods seruants from truth, and equitie;
vvhose hart being possessed vvith the true feare of God, they persist in keping Gods commandments.
118:162
Yea they also reioyce in keping the commandments, vvith such difficultie, as those doe, that gaining the victorie ouer their enimies, carie avvay great and rich spoyles.
eloquia
118:164
Euerie day the iust praise God often, signified by the number of seuen. From hence also the Church of Christ tooke example to institute the seuen Institution of Canonical Houres by the Church. Canonical Houres, vvhich is the ordinarie Ecclesiastical Office; consisting, as S. Isidorus, and manie other Fathers testifie, of Hymnes, Psalmes, Canticles, Antiphones, Lessons, Responsories, & other Prayers & Praises, distributed into distinct times, beginning in the night, vvherof that part is called the Nocturne (one or three according to the diuersitie of the Office) and perteineth to one or more of the foure Vigiles, into vvhich souldiars diuide the vvhole night. VVherto also the Laudes are added. Then Prime, in the morning. Aftervvards, the Third houre, Sixt, Ninth; and in the euening, Euensongue, and Compline. Against vvhich most ancient and religious Constitution, especially against the part called Vigiles, or Nocturnes, certaine Heretikes repined, and calumniated the Churches custome, as superfluous and vnfructful to spiritual This religious institution reprehended by Drowsie Heretikes. Vigilantians. VVicliffists. Lutherans. Seuentimes in the day I haue sayd prayse to thee, for the iudgements of thy iustice. worke, violating of Gods ordinance, who made the night for rest, and the day for laboure. For which caufe they were called Nyctazontes, Somnicolosi, Drowsy heretikes. As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles. S. Ierom Epist ad Riparium, noteth the same heresie in Vigilantius, calling him Dormitantius, because he reprehended holie Vigiles, as if it were better to sleepe, then wake in time of Diuine seruice. VViclif also raised vp the same heresie, as witnesseth Thomas VValdensis. To 3. Tit: 3. c. 21. Lastly Luther and al his broode. But the holie obseruation of Canonical Houres is proued, by manie ancient Fathers to be altogether agreable to the holie Scriptures, both of Approued. by S Beda. S. Gregorie S. Augustin. the old and new Testament. So S. Beda. in 18. Luc. & li. 4. c. 7. Hist. Angl. S. Gregorie the Great li 3. Dialogi c. 14. S. Augustin (Ser. 55. de temp) exhorting the people to rise early to the Vigiles (or Nocturnes) and in aniewise to come to the Third houre, Sixt, and Ninth Let none (saith he) withdravv himselfe from the holie vvorke, but vvhom either sicknes, or publique vtilitie, or perhaps some great necessitie holdeth backe. S. Ierom. Epist. 22. ad Eustoch. & in Epitaph. Paule. c. 10. maketh expresse menrion of the Third houre. Sixt, S. Ierom. Ninth Morning, and Euening; also of Midnighst, adding that no Religious is ignorant that sometimes they must rise to Diuine Seruice, tvvise, yea thrise in the night. S Basil, in Regulis fusius disput. ad Interrog 37. & de Instit. Monachorum. S. Basil. first. sheweth this ordiance to be agreable to the holie Scriptures, and namely to this place of the Psalmist. S. Cyprian in fine exposit. Orat. Domini. affirmeth S. Cyprian. that besides the three houres in vvhich Daniel and his felovves prayed, the Church of Christ hath added more. And (as manie suppose) S. Clement. li: 8. S. Clement. Constitut. Apostol c. 40. shevveth the sette Houres of prayers, and the reasons therof: Make your prayers Early in the morning, at the Third houre; Sixt, Ninth; Euening; and at the Time of cocke crovving. Early geuing thankes because our Lord hath illuminated vs, the night being passed, & the day coming in; VVhy publike prayer is constituted at these houres. the Third, because that houre our Lord receiued Pilats sentence; the Sixt houre, because then he was Crucified; the Ninth, because al thinges were moued, when our Lord was crucified, abhorring the audacitie of the wicked, & not bearing the ignominie of our Lord, at Euening, geuing thankes, for that God hath geuen vs the night for rest of dayes labours: at the Cocke crovving, because at that time the coming of the day is denounced, to exercise the vvorkes of lighst, thus S. Clement. Touching the distinct and sette times of publique prayer, the continual practise by tradition teacheth, that Martines vvith Laudes vvere said in the night, about the first Cockcrovving. Prime early in the morning. The other partes in the day time; At euening Euensongue, and lost of al Compline. And touching the place: If for the infidels (saith the same holie Father). there be Not lavvful to goe to Church, nor to pray vvith Insidels. not accesse to the Church, the Bishop must geather the Assemblie at home, that the godlie may not enter into the Church of the vvicked: for the place doth not sanctifie man, but man the place. VVherfore if the vvicked occupie the place, that place is to be shunned, because it is prophaned by them: for as Priestes de sanctifie holie thinges, so the vvicked do contuminate them If neither at home, not in the Church Assemblies can be celebrated, let euerie one by himselfe sing, read, pray, or tvvo or three be geathered together. For Mat. 18. 2. Cor. 6. vvhere tvvo or three are geathered in my name (saith Christ) there am I, in Nor vvith Heretikes. the middes of them Let not the godlie pray with an heretike, no not at home. For vvhat societie is there of light vvith darknes?
118:165
Amongst other benefites, it is a special commoditie, that those which perfectly loue God. law, haue alwayes peace in their owne conscience:
and are neuer scandalized, that is, do not fal not committe sinne, by anie occasion whatsoeuer geuen them by others. For it is a general assured doctrine, that the perfect are not scandalized, because they are constant •• vertue, and not moued by anie example, perswasion, prouocation, or other meanes to of send God: but only the weake and vnperfect are moned, and drawne to sinne by occasion geuen them, who otherwise would not haue sinned. Neither is he excused that falleth by such occasions, because he ought to be constant.
118:167
Not 〈…〉
118:168
h Because whatsoeuer I do i• in thy sight, whom i wil in no case offend.
118:169
not for humane know ege, or other temporal thinge, but to vnderstand Go• ••w.
a In this l•st Octonarie, and conclusion of this Psalme, the faithful seruant of 〈…〉 prayeth,
118:170
Thou that hast promised to heare al that inuocate thee,
voursaffe to deliuer me in time of tribulation: and tentations.
118:172
eloquiū
God geuing grace, it behoueth his seruants thankefully to serue, and praise him.
118:173
Though man be indued with grace, vet he nedeth more grace, that by Gods hand and powre, not by his owne, he may resist tentations
118:175
By this assistance of grace, the soule continueth in spiritual life, and praiseth God.
118:176
Al mankind, and vniuersally euerie one hath bene a• a lost sheepe,
and Christ came into this world to secke and saue al:
but effectually findeth and saueth those only, that forgete not to kept his commandments.
118:1
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 9
… For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 12
… As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves.” And again, in the cxviiith Psalm: “Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.17
… “We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together.” Of this same thing in the cxviiith Psalm: “Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies.”
san Girolamo † 420 d.C. The Letters of St. Jerome 127.3
… In such an atmosphere it is hard to escape from the breath of calumny. A stainless reputation is difficult nay almost impossible to attain; the prophet yearns for it but hardly hopes to win it: “Blessed,” he says, “are the undefiled in the way who walk in the law of the Lord.”
san Girolamo † 420 d.C. Against the Pelagians 3.6
C. Why then in Holy Scripture are we stimulated to aim at perfect righteousness? For example: “Blessed are the pure in heart, for they shall see God,” and
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.1
1. From its commencement, dearly beloved, doth this great Psalm exhort us unto bliss, which there is no one who desireth not.…And therefore this is the lesson which he teacheth, who saith, “Blessed are those that are undefiled in the way, who walk in the law of the Lord” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.16
… and so we shall succeed in enlightening ourselves with the light of knowledge. And the Psalmist also sees that this system ought to be followed, when he says: “Blessed are they that are undefiled in the way: who walk in the law of the Lord. Blessed are they that seek His testimonies.”
118:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.2
2. Listen now to what he addeth: “Blessed are they that keep His testimonies, and seek Him with their whole heart” (
118:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.2
… For to examine into the testimonies of the Lord, and to seek Him with all the heart, this is to be undefiled in the way, this is to walk in the law of the Lord. He then goeth on to say, “For they who do wickedness, shall not walk in His ways” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.3
3. It is written, and is read, and is true, in this Psalm, that “They who do wickedness, walk not in His ways” (
118:4
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 42
… What is there so generally and chiefly charged, as obedience whereby the Commandments of God are kept? And yet we find this wished for. “Thou,” saith he, “hast charged, that Thy commandments be greatly kept.” Then it follows, “O that my ways were directed to keep Thy righteousnesses: then shall I not be confounded, whilst I look unto all Thy commandments.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.4
4. What meaneth, “Thou hast charged that we shall keep Thy commandments too much”? (
118:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.5
5. “O that,” he saith, “my ways were made so direct, that I might keep Thy statutes” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
… “in the righteousnesses of God,” not in their own strength: for He hath prayed for this, not presumed upon it. In the words he hath added, “that I be not ashamed,” there is a resemblance to some of the earlier verses of this Psalm.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.29
… My tears have been my meat day and night,” declaring with daily crying and lamentation: “Woe is me that my sojourning is prolonged;” and: “Too long hath my soul been a sojourner.”
118:6
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.73
73. Further, to run over the Judges, or the most illustrious of the Judges, there is “Samuel among those that call upon His Name,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.6
6. “So shall I not be confounded, while I have respect unto all Thy commandments” (
118:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.7
7. “I will confess unto Thee,” he saith, “O Lord, in the directing of my heart; in that I shall have learned the judgments of Thy righteousness” (
118:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.1.8
8. Next he addeth: “I will keep Thy ordinances” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 4.6
… be to some extent to our advantage, so that he was unwilling to pray, not that he might not be absolutely forsaken by God in anything (for he was aware that this would have been disadvantageous both to himself and to human nature in its course towards perfection) but he rather entreated that it might be in measure and degree, saying “Forsake me not utterly”
118:9
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.2
… “Speak,” but “Hear.” Eve fell because she said to the man what she had not heard from the Lord her God. The first word from God says to thee: Hear! If thou hearest, take heed to thy ways; and if thou hast fallen, quickly amend thy way. For: “Wherein does a young man amend his way; except in taking heed to the word of the Lord?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
9. “Wherewithal shall a young man correct his way? even by keeping Thy words” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
… For what meaneth, “I am young, yet do I not forget”? save this, Those older than me have forgotten. For the Greek word is νεώτερος , the same as that used in the words above, “Wherewithal shall a young man cleanse his way?”
118:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
10. “With my whole heart,” he saith, “have I sought thee; O repel me not from Thy commandments” (
118:11
san Girolamo † 420 d.C. The Letters of St. Jerome 84.3
… I am loath, they fancy, to profess esoteric doctrines before persons who according to them are brute-like and made of clay. For it is an axiom with them that pearls ought not to be lightly cast before swine, nor that which is holy given to the dogs. They agree with David when he says: “Thy word have I hid in mine heart that I might not sin against thee;”
san Girolamo † 420 d.C. The Letters of St. Jerome 127.4
4. Her delight in the divine scriptures was incredible. She was for ever singing, “Thy words have I hid in mine heart that I might not sin against thee,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
11. “Thy words have I hid within my heart, that I may not sin against Thee” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.17
… “Thy words have I hid within my heart: that I should not sin against Thee.”
118:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
11. “Thy words have I hid within my heart, that I may not sin against Thee” ( ver. 11 ). He at once sought the Divine aid, lest the words of God might be hidden without fruit in his heart, unless works of righteousness followed. For after saying this, he added, “Blessed art Thou, O Lord, teach me Thy righteousnesses” (
118:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
12. “With my lips have I been telling of all the judgments of Thy mouth” (
118:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
13. “I have had as great delight in the way Thy testimonies, as in all manner of riches” (
118:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
14. “I will talk of Thy commandments, and have respect unto Thy ways” (
118:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.2
… but “All the ways of the Lord are,” as it is written, “mercy and truth;” the fulness of which both is found in Christ. Through this sweet exercise is gained also what he subjoineth: “My meditation shall be in Thy statutes, and I will not forget Thy word” (
118:17
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.4
29. And what wonder is it the Spirit works Life, Who quickens as does the Father and as does the Son? And who can deny that quickening is the work of the Eternal Majesty? For it is written: “Quicken Thy servant.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
15. He had said, “Wherewithal shall a young man cleanse his way? Even by keeping Thy words.” Behold he now more openly asketh aid that he may do this: “Reward,” he saith, “Thy servant: let me live, and keep Thy word” (
118:18
Origene † 254 d.C. Origen Against Celsus 2.6
… when about to relate histories, in words like this, “I will open my mouth in parables, I will utter hard sayings of old;” and in another place, when offering up a prayer regarding the law as being obscure, and needing divine help for its comprehension, they offer up this prayer, “Open Thou mine eyes, that I may behold wondrous things out of Thy law.”
Origene † 254 d.C. Origen Against Celsus 4.50
Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, “Open Thou mine eyes, and I will behold wondrous things out of Thy law;”
Origene † 254 d.C. Origen Against Celsus 7.34
… and what is more wonderful, they speak of a diviner sense, which is very different from the senses as commonly spoken of. For when the prophet says, “Open Thou mine eyes, that I may behold wondrous things out of thy law,”
san Girolamo † 420 d.C. The Letters of St. Jerome 52.10
… Let us pitch tents in the seventh month and noise abroad a solemn fast with the sound of a horn. But if we compare all these things as spiritual with things which are spiritual; and if we allow with Paul that “the Law is spiritual” and call to mind David’s words: “open thou mine eyes that I may behold wondrous things out of thy law;”
san Girolamo † 420 d.C. The Letters of St. Jerome 53.4
… For this reason too the prophets were called seers, because they saw Him whom others did not see. Abraham saw His day and was glad. The heavens which were sealed to a rebellious people were opened to Ezekiel. “Open thou mine eyes,” saith David, “that I may behold wonderful things out of thy Law.”
san Girolamo † 420 d.C. The Letters of St. Jerome 58.9
… give ear for a moment that I may tell you how you are to walk in the holy scriptures. All that we read in the divine books, while glistening and shining without, is yet far sweeter within. “He who desires to eat the kernel must first break the nut.” “Open thou mine eyes,” says David, “that I may behold wondrous things out of thy law.”
san Girolamo † 420 d.C. Against the Pelagians 1.14
… human frailty, think this, that we have not yet obtained, nor yet apprehended, nor are yet perfect, and inasmuch as we are not yet perfect, and, perhaps, think otherwise than true and perfect perfection requires, if we are minded otherwise than is dictated by the full knowledge of God, God will also reveal this to us, so that we may pray with David and say,
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.43
… but Thou didst forbid me, and didst strengthen me, saying, therefore, Christ “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them.” Behold, O Lord, I cast my care upon Thee, that I may live, and “behold wondrous things out of Thy law.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.17
… But when any one has passed over to Christ, the veil will be taken away: and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, “Open Thou mine eyes, and I shall see the wondrous things of Thy law.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
17. “Open Thou mine eyes, and I will consider wondrous things of Thy law” (
118:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
17. “Open Thou mine eyes, and I will consider wondrous things of Thy law” ( ver. 18 ). What he addeth, “I am a lodger upon earth” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.7
… “But our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus, who will reform the body of our low estate made like to the body of His glory,” and this of the blessed David: “For I am a sojourner upon the earth,” and “a stranger as all my fathers were;”
118:20
san Girolamo † 420 d.C. The Letters of St. Jerome 53.9
… We have heard only what it is that we ought to know and to desire, so that we too may be able to say with the psalmist:—“My soul breaketh out for the very fervent desire that it hath alway unto thy judgments.”
sant'Agostino d'Ippona † 430 d.C. City of God 14.7
… fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle “desires to depart, and to be with Christ.” And, “My soul desired to long for Thy judgments;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
… Whence by consequence that stranger upon earth, after praying that the commandments of God might not be hidden from him, wherein love is enjoined either solely or principally; declareth that he desireth to have a love for love itself, saying, “My soul hath coveted to have a desire alway after Thy judgments” (
118:21
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 3
… Have no fellowship with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], “Thine eye shall not spare him.” You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 73
… Hilary, likewise, while expounding that passage of the psalm in which it is written, “Thou hast despised all those who turn aside from Thy commandments,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
22. “Thou hast rebuked the proud: and cursed are they that do err from Thy commandments” (
118:22
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
23. “O turn from me shame and rebuke; for I have sought out Thy testimonies” (
118:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
24. “Princes also did sit and speak against me: but Thy servant is exercised in Thy statutes” (
118:24
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.3
24. “Princes also did sit and speak against me: but Thy servant is exercised in Thy statutes” ( ver. 23 ). Thou who desirest to know what sort of exercise this was, understand what he hath added, “For Thy testimonies are my meditation, and Thy statutes are my counsellors” (
118:25
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
25. “My soul cleaveth to the pavement: O quicken Thou me according to Thy word” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 5.17
Now the very faithful emperor came boldly within the holy temple but did not pray to his Lord standing, or even on his knees, but lying prone upon the ground he uttered David’s cry “My soul cleaveth unto the dust, quicken thou me according to thy word.”
118:26
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
27. For what he was by himself, he confesseth in the following words: “I have acknowledged my ways, and Thou heardest me” (
118:27
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
28. Finally he addeth, “Intimate to me the way of Thy righteousness” (
118:28
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.27
… and again rising up and being kindled afresh, it is restored to its former course. For they know how to say, "My soul melteth for heaviness: strengthen thou me according unto Thy word."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
… There are then some righteousnesses of God so wondrous, that human weakness may be believed incapable of fulfilling them by those who have not tried. Whence the Psalmist, struggling and wearied with the difficulty of obeying them, saith, “My soul hath slumbered for very heaviness: O stablish Thou me with Thy word!” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.4
All the inconveniences of this disease are admirably expressed by David in a single verse, where he says, “My soul slept from weariness,”
118:29
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
29. “Take Thou from me the way of iniquity” (
118:30
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
30. But after he had said, “And pity me according to Thy law;” he mentioneth some of those blessings which he hath already obtained, that he may ask others that he hath not yet gained. For he saith, “I have chosen the way of truth: and Thy judgments I have not forgotten” (
118:31
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
30. But after he had said, “And pity me according to Thy law;” he mentioneth some of those blessings which he hath already obtained, that he may ask others that he hath not yet gained. For he saith, “I have chosen the way of truth: and Thy judgments I have not forgotten” ( ver. 30 ). “I have stuck unto Thy testimonies: O Lord, confound me not” (
118:32
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.4
… O Lord, confound me not” ( ver. 31 ): may I persevere in striving toward the point whereunto I am running: may I arrive whither I am running! So then “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” He next saith, “I will run the way of Thy commandments, when Thou hast widened my heart” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 16.27
… “I have run the way of thy commandments for thou hast enlarged my heart.”
118:33
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
31. In this great Psalm there cometh next in order that which, with the Lord’s help, we must consider and treat of. “Set a law for me, O Lord, the way of Thy statutes, and I shall seek it alway” (
118:34
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
34. “Give me understanding, and I shall search Thy law, yea, I shall keep it with my whole heart” (
118:35
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
35. But since he hath no power to do even this, save he be aided by Him who commandeth him to do what He commandeth, “Make me,” he addeth, “to go in the path of Thy commandments, for therein is my desire” (
118:36
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.6
26. Therefore as I am about to speak of what is useful, I will take up those words of the Prophet: “Incline my heart unto Thy testimonies and not to covetousness,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
36. He next saith, “Incline mine heart unto Thy testimonies, and not to covetousness” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
111. He then addeth: “I have applied my heart to fulfil Thy righteousness for ever, for my reward” ( ver. 112 ). He who saith, “I have applied my heart,” had before said, “Incline my heart unto Thy testimonies:”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.10
… but the Apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.” David asserts the power of free will, where he says “I have inclined my heart to do Thy righteous acts,” but the same man in like manner teaches us its weakness, by praying and saying, “Incline my heart unto Thy testimonies and not to covetousness:”
118:37
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.14
… And, returning thence, it had made to itself a god, through infinite measures of all space; and imagined it to be Thee, and placed it in its heart, and again had become the temple of its own idol, which was to Thee an abomination. But after Thou hadst fomented the head of me unconscious of it, and closed mine eyes lest they should “behold vanity,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
37. The next words in the Psalm which we have undertaken to expound are, “O turn away mine eyes, lest they behold vanity: and quicken Thou me in Thy way” (
118:38
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
39. “O stablish Thy word in Thy servant, that I may fear Thee” (
118:39
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
40. “Take away my reproach which I have suspected, for Thy judgments are sweet” (
118:40
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
41. “Behold, I have coveted Thy commandments: O quicken Thou me in Thy righteousness” (
118:41
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
42. “And let Thy loving mercy come also unto us, O Lord” (
118:42
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.43
102. Augustin answered: Judas did not die for us, but Christ, to whom the Church dispersed throughout the world says, "So shall I have wherewith to answer him that reproacheth me: for I trust in Thy word."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
43. “And so shall I make answer,” he saith, “to them that reproach me with the word” (
118:43
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
44. “O take not the word of Thy truth away out of my mouth even exceedingly” (
118:44
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
… That law therefore should be understood, of which the Apostle saith, “Love is the fulfilling of the law.” For this will be kept by the saints, from whose mouth the word of truth is not taken, that is, by the Church of Christ Herself, not only during this world, that is, until this world is ended; but for another also which is styled, “world without end.” …
118:45
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
46. “And I walked at liberty: for I sought Thy precepts” (
118:46
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 40.2
… For this is the difference between good and bad princes, that the good love liberty, the bad slavery. And there is nothing in a priest so full of peril as regards God, or so base in the opinion of men, as not freely to declare what he thinks. For it is written: “I spoke of Thy testimonies before kings, and was not ashamed;”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 57.4
… message from the Senate, though it was not the request of the whole Senate, at length assented to my recommendation, and so I did not go near him for some days, nor did he take it ill, for he knew that I was not acting for my own advantage, but was not ashamed to say in the sight of the king that which was for the profit of himself and of my own soul.
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.25
25. You observe how he treats Ambrose. First, he calls him a crow and says that he is black all over; then he calls him a jackdaw who decks himself in other birds’ showy feathers; and then he rends him with his foul abuse, and declares that there is nothing manly in a man whom God has singled out to be the glory of the churches of Christ, who has
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
48. “I spoke of Thy testimonies also,” he saith, “before kings, and I was not ashamed” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 4.31
… a man distinguished by various virtues, and entrusted with the episcopal government of all the cities of Scythia, fired his soul with enthusiasm, and protested against the corruption of doctrines, and the emperor’s lawless attacks upon the saints, crying in the words of the godly David, “I spoke of thy testimonies also before Kings and was not ashamed.”
118:47
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
49. “And I meditated,” he saith, “on Thy commandments, which I have loved” (
118:48
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.6
49. “And I meditated,” he saith, “on Thy commandments, which I have loved” ( ver. 47 ). “My hands also have I lifted up unto Thy commandments, which I have loved” (
118:49
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
50. “O remember Thy word unto Thy servant, wherein Thou hast given me hope” (
118:50
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
51. “The same is my comfort in my humiliation” (
118:51
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
52. The next verse is, “The proud dealt exceeding wickedly: yet have I not shrinked from Thy law” (
118:52
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
53. “For I was mindful of Thy judgments from the beginning of the world, O Lord, and received comfort” (
118:53
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.28
… Again, it is the Church which saith, “From the end of the earth have I cried unto Thee when my heart was overwhelmed;” and in another Psalm, “Horror hath kept me back from the wicked that forsake Thy law;” and, “I beheld the transgressors, and was grieved.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 77.5
… Whence such weariness to him? It may be that his vineyard hath been hailed on, or his olive hath yielded no fruit, or the vintage hath been interrupted by rain. Whence the weariness to him? Hear this out of another Psalm. For therein is the voice of the same: “weariness hath bowed me down, because of sinners forsaking Thy law.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
54. “Weariness hath held me; for the ungodly that forsake Thy law” (
118:54
san Girolamo † 420 d.C. The Letters of St. Jerome 53.3
… And in Deuteronomy we read “Ask thy father and he will shew thee; thy elders and they will tell thee.” Also in the one hundred and nineteenth psalm “thy statutes have been my songs in the house of my pilgrimage.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
54. “Weariness hath held me; for the ungodly that forsake Thy law” ( ver. 53 ). “Thy statutes have been my songs in the house of my pilgrimage” (
118:55
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
55. “I have thought upon Thy Name, O Lord, in the night-season, and have kept Thy law” (
118:56
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
56. Considering this, he addeth, “This was made unto me, because I sought out Thy righteousnesses” (
118:57
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
57. Let us hear what followeth: “I have promised to keep Thy law.” What meaneth, “My portion, O Lord: I have promised to keep Thy law” (
118:58
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
… I have promised to keep Thy law” ( ver. 57 ); save because the Lord will be each man’s portion then, when he hath kept His law? Consider therefore what he subjoineth: “I entreated Thy face, with my whole heart:” and saying in what manner he prayed: “O be merciful,” he saith, “unto me, according to Thy word” (
118:59
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
… Consider therefore what he subjoineth: “I entreated Thy face, with my whole heart:” and saying in what manner he prayed: “O be merciful,” he saith, “unto me, according to Thy word” ( ver. 58 ). And as if he had been heard and aided by Him whom he prayed unto, “I thought,” he saith, “on mine own ways, and turned away my feet unto Thy testimonies” (
118:60
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 7.24
… do Thou now receive Cæsarius, the firstfruits of our pilgrimage; and if he who was last is first, we bow before Thy Word, by which the universe is ruled; yet do Thou receive us also afterwards, in a time when Thou mayest be found, having ordered us in the flesh as long as is for our profit; yea, receive us, prepared and not troubled
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
58. Lastly, when he had received this blessing of grace, he saith, “I was ready, and was not disturbed, that I may keep Thy commandments” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 19.14
… “I am ready, and am not troubled;” and this which you used often to say with the prophet: “Prove me, O Lord, and try me: search out my reins and my heart;” and: “prove me, O Lord, and know my heart: question me and know my paths; and see if there be any way of wickedness in me.”
118:61
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
59. But in what manner he was ready to keep the divine commandments, he hath added, in these words: “The bands of the ungodly have surrounded me: but I have not forgotten Thy law” (
118:62
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… The Wakeful one wishes to sleep and will not hearken to the Saviour’s words, “What, could ye not watch with me one hour? Watch and pray that ye enter not into temptation: the spirit indeed is willing but the flesh is weak.” And in another place a prophet sings: “At midnight I will rise to give thanks unto thee because of thy righteous judgments.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
60. “At midnight,” he saith, “I rise to give thanks unto Thee: because of Thy righteous judgments” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.4
… “Seven times a day do I praise Thee because of Thy righteous judgments.” For by the addition of this service we certainly hold these spiritual assemblies seven times a day, and are shown to sing praises to God seven times in it.
118:63
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
61. For I imagine that what followeth, “I am a companion of all them that fear Thee, and keep Thy commandments” (
118:64
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.8
… and some things in Himself our Head. And on this account, that since He became the companion of His brethren, God of men, the Immortal of the mortal, for this reason the seed fell upon the earth, that by its death it might produce much fruit; he next addeth concerning this very fruit, “The earth, O Lord, is full of Thy mercy” (
118:65
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
62. “Thou hast dealt in sweetness with Thy servant: according unto Thy word;” or rather, “according unto Thine utterance” (
118:66
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
63. “O learn me sweetness, and understanding, and knowledge,” he saith, “for I have believed Thy commandments” (
118:67
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.26
… “Woe is me that my sojourning is prolonged, that I have my habitation among the inhabitants of Kedar,” “my soul has long been a pilgrim,” and again “O wretched man that I am, who will deliver me from the body of this death?” and in another place “It is better to return and be with Christ,” and elsewhere, “Before I was brought low, I sinned;”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.22
… “Woe is me that my sojourn is prolonged; I have inhabited the habitations of Kedar, my soul hath had a long pilgrimage.” And also the words of the Apostle: “O wretched man that I am, who shall deliver me from the body of this death?” and “It is better to return and to be with Christ;” and
san Girolamo † 420 d.C. The Letters of St. Jerome 51.4
… Such foolish and insane notions he generally confirms by distorting the sense of the Scriptures and making them mean what they do not mean at all. He quotes this passage from the Psalms: “Before thou didst humble me by reason of my wickedness, I went wrong;”
san Girolamo † 420 d.C. The Letters of St. Jerome 130.16
… This according to them is the prophet’s reason for saying: “Before I was afflicted I went astray,”
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 7
… and that before man was made in Paradise they dwelt amongst rational creatures in the heavens. Wherefore, afterwards to console itself, the soul says in the Psalms,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
66. “Before I was humbled, I went wrong; wherefore I have kept Thy word” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.28
… 19 ). What “Righteousnesses,” what “Judgments”? Because whatever mankind had suffered here before, when it was “snow” and “mist” and “crystal,” it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, “Before I was troubled I went wrong.”
118:68
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
67. “Sweet art Thou, O Lord;” or, as many have it, “Sweet art Thou, even Thou, O Lord” (
118:69
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
68. Next he saith, “The iniquity of the proud hath been multiplied upon me” (
118:70
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
… 70 ). Whose, save the proud, whose iniquity he hath said hath been multiplied upon him? But he wisheth it to be understood by this word, and in this passage, that their heart hath become hard. It is used also in a good sense, and is understood to mean, full of grace: for this word, some have also interpreted “curdled.”…
118:71
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 39.17
… “Thou hast chastened man for sin.” Hear this more plainly from another Psalm: “It is good for me that Thou hast afflicted me, that I might learn Thy righteousness.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 43.3
… Thou wouldest sin; and yet thou wouldest fain not suffer; so that it was too little for thee to be thyself unrighteous, without also wishing Him to be unrighteous, in that thou wouldest fain not be punished by Him. Consider a speech of a better kind in another Psalm. “It is good for me that Thou hast humbled me, that I might learn Thy righteousnesses.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
70. “It is good for me that Thou hast humbled me: that I might learn Thy righteousnesses” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.28
… Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, “Before I was troubled I went wrong.” But he who says, “Before I was troubled I went wrong,” saith also, “It is good for me that Thou hast humbled me, that I may learn Thy Righteousnesses.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 4.6
… And therefore I ask not that Thou shouldest never forsake me, for it would not be well for me not to feel my weakness and say “It is good for me that Thou hast brought me low”
118:72
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
123. “The law of Thy mouth, O Lord, is good unto me, I keep Thy commandments.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.9
71. But that this is not gained, save through love, wherein he who doeth them hath delight, on which account it is said, “In Thy sweetness teach me Thy righteousnesses:” the following verse showeth, wherein he saith, “The law of Thy mouth is better unto me than thousands of gold and silver” (
118:73
san Gregorio di Nissa † 395 d.C. On Virginity 12
… and from that small beginning spread into this infinitude of evil. Then that godly beauty of the soul which was an imitation of the Archetypal Beauty, like fine steel blackened with the vicious rust, preserved no longer the glory of its familiar essence, but was disfigured with the ugliness of sin. This thing so great and precious
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.38
“And observe carefully that he does not say, ‘We are his forming and fashioning, but ‘We are his making.’ For ‘fashioning’ implies the fact of man’s origin from the slime of the earth: but ‘making’ from his origin according to the image and similitude of God. And this distinction is confirmed by the words of the 118th Psalm
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 40.5
… Some one has spoken also to your heart, but you do not see him. If, brethren, you have understood, your heart also has been spoken to. Intelligence is the gift of God. And who, if you have understood, has spoken so in your heart, but He to whom the Psalm says, “Give me understanding, that I may learn Thy commandments?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
72. …“Thy hands have made me, and fashioned me” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.25
… Although even in the actual compacting of this body a ministerial office alone must be attributed to men, but the chief part of its formation to God the Creator of all, as David says: “Thy hands have made me and fashioned me:”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —But he shall be told again how the divine Scripture, when speaking of God, mentions even parts of the body as “Incline thine ear and hear” and “Open thine eyes and see” and “The mouth of the Lord hath spoken it” and “Thy hands have made me and fashioned me”
papa san Leone I Magno † 461 d.C. Letters 15
… This falsehood is without doubt the devil’s work, and such monstrous opinions are the devices of demons who do not mould men in women’s bellies, but concoct such errors in heretics’ hearts. This unclean poison which flows especially from the fount of the Manichæan wickedness has been already arraigned and condemned by the catholic Faith.
118:74
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
75. “They that fear Thee,” he saith, “will see me, and be glad” (
118:75
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
76. “I know,” she saith, “O Lord, that Thy judgments are righteous, and that in Thy truth Thou hast humbled me” (
118:76
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
76. “I know,” she saith, “O Lord, that Thy judgments are righteous, and that in Thy truth Thou hast humbled me” ( ver. 75 ). “O let Thy merciful kindness be my comfort, according to Thy word unto Thy servant” (
118:77
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
77. But since those things are destined to happen after and through these, he next saith, “O let Thy loving mercies come upon me, and I shall live” (
118:78
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
78. He then goeth on as follows: “Let the proud be confounded, for they have unrighteously practised iniquity against me: but I will be occupied in Thy commandments” (
118:79
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
79. “Let such as fear Thee,” he saith, “and have known Thy testimonies, be turned unto me” (
118:80
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
80. “O let my heart,” he saith, “be unspotted in Thy righteousnesses, that I be not ashamed” (
118:81
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 7.22
… because we linger in the tombs we bear about with us, because, though we are gods, we die like men the death of sin? This is my fear, this day and night accompanies me, and will not let me breathe, on one side the glory, on the other the place of correction: the former I long for till I can say, “My soul fainteth for Thy salvation;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
81. “My soul hath failed for Thy salvation: and I have hoped because of Thy word” (
118:82
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
82. “Mine eyes,” he saith, “have failed for Thy word, saying, O when wilt Thou comfort me?” (
118:83
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 17
… and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.” And again he said, “I am but as the smoke of a pot.”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.17
… “I live, yet not I, but Christ, liveth in me.” He who mortifies his members, and feels that he is walking in a vain show, is not afraid to say: “I am become like a bottle in the frost.
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.27
… The fables have an attraction for childish minds in people of all ages; but we who are of the body of Christ should say with the Psalmist; "O Lord, the wicked have spoken to me pleasing things, but they are not after Thy law."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
83. But when spiritual desires burn, carnal desires without doubt cool: on this account followeth, “Since I am become like a bottle in the frost, I do not forget Thy righteousnesses” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.11
… fornication, uncleanness, lust, evil concupiscence.” And so we find in Holy Scripture that only those were girt with the girdle in whom the seeds of carnal lust are found to be destroyed, and who sing with might and main this utterance of the blessed David: “For I am become like a bottle in the frost,”
118:84
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
84. “How many are the days of Thy servant? when wilt Thou be avenged of them that persecute me?” (
118:85
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.11
… And she again seemed to say, “Shut up thine ears against those unclean members of thine upon the earth, that they may be mortified. They tell thee of delights, but not as doth the law of the Lord thy God.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 11.2
… all which are added to those that seek Thy kingdom and Thy righteousness. Behold, O Lord my God, whence is my desire. The unrighteous have told me of delights, but not such as Thy law, O Lord.
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.4
… Love me, saith God to thee: favor with me is not had by making interest with some other: thy love itself makes me present to thee. What sweeter than this love, brethren? It is not without reason that ye heard just now in the Psalm, “The unrighteous told me of delights, but not as is Thy law, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.6
… Be wakeful, therefore. For then are the delights, to eat, to drink, to wanton in luxury, to play, to hunt; these vain pomps all evils follow. Are we ignorant that they are delights? who can deny that they delight? But more beloved is the law of God. Cry against such persuaders: “The unrighteous have told me of delights: but not so as is thy law, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.10
10. “All my bones shall say, Lord, who is like unto Thee” ( ver. 10 ). Who can speak anything worthily of these words? I think them only to be pronounced, not to be expounded. Why seekest thou this or that? What is like unto thy Lord? Him hast thou before thee. “The unrighteous have declared unto me delights, but not after Thy law, O Lord!”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 52.13
13. “And I will look for Thy name, for it is pleasant.” Bitter is the world, but Thy name is pleasant. Even if certain sweet things are in the world, yet with bitterness they are digested. Thy name is preferred, not only for greatness but also for pleasantness. “For unjust men have told to me their delights, but it is not as Thy law, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
85. In what followeth: “The wicked have told me pleasant tales: but not like Thy law, O Lord” (
118:86
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 2
… but the cause of the martyrs is always different. To whose mouth also the words are suitable, "They persecute me wrongfully; help Thou me;"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
86. Lastly, he addeth, “All Thy commandments are truth: they have persecuted me unjustly; O be Thou my help” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
89. The man who speaketh in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, “The wicked have persecuted me;”
118:87
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
87. When the Church acted thus, She suffered what he hath added, “They had almost made an end of me upon earth” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
89. The man who speaketh in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, “The wicked have persecuted me;” and, “They have almost made an end of me upon earth”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
… And, lest in such trouble faith herself might faint he addeth, “Quicken me, O Lord, according to Thy word:” that is, according to Thy promise. For the word of the promises of God is a lantern to the feet, and a light to the paths. Thus also above, in the humiliation of persecution, he prayed that God would quicken him.
118:88
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
88. And that She might persevere unto the end, “O quicken me,” he saith, “after Thy loving mercy: and so shall I keep the testimonies of Thy mouth” (
118:89
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.12
… that which is one by the property of substance certainly cannot be separated, and so the Son cannot do anything except what He has heard of the Father, for the Word of God endures forever,
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 39
And this manner of speech one might find also in the Old Testament; as when it is said, “But the word of the Lord abideth for ever;” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
89. The man who speaketh in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, “The wicked have persecuted me;” and, “They have almost made an end of me upon earth” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.7
But should the Jew refuse to accept the Word and the Spirit, let the divine Scripture confute him and curb his tongue. For concerning the Word, the divine David says, For ever, O Lord, Thy Word is settled in heaven
118:90
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
90. But the next verse, after heaven, pertaineth consequently to earth. For this is one verse of the eight which relate to this letter. For eight verses are appended to each of these Hebrew letters, until this long Psalm be ended. “Thy truth also remaineth from one generation to the other: Thou hast laid the foundation of the earth, and it abideth” (
118:91
san Gregorio di Nissa † 395 d.C. Against Eunomius 5.4
… clearly the difference which there is between the created and the uncreated, (terms of which the divergence is marked by dominion and slavery, since the uncreated God, as the prophet says, “ruleth with His power for ever ,” while all things in the creation are servants to Him, according to the voice of the same prophet, which says “all things serve Thee
san Gregorio di Nissa † 395 d.C. Against Eunomius 6.4
… But to this class you belong, who charge us with recklessness because we do not admit the Creator to be created. For if the Holy Spirit does not lie, when He says by the prophet, ‘All things serve Thee
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.1
22. Now let us establish by evidence what we have said. The first point in the discussion is that all things serve. Now it is clear that all things serve, since it is written: “All things serve Thee.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.11
… And, though we have already proved the Omnipotence of the Son by the Omnipotence of the Father,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
91. “Day continueth according to Thy ordinance” (
118:92
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
92. He then looketh back towards the source of this earth’s deliverance, which caused it to abide when founded; and addeth, “If my delight had not been in Thy law, I should perchance have perished in my humiliation” (
118:93
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
93. “I will never forget,” he saith, “Thy righteousnesses, for with them Thou hast quickened me” (
118:94
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
94. He next addeth: “I am Thine: O save me, for I have sought Thy righteousnesses” (
118:95
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
95. “The ungodly,” he saith, “have awaited me that they might destroy me; but I have understood Thy testimonies” (
118:96
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.5
5. Ye have heard in the Psalm, “I have seen the end of all perfection.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.6
… as yet, wherever we come, we must pass on, until we attain unto some end. “We know that when He shall appear, we shall be like Him, for we shall see Him as He is. That is the end; there perpetual praising, there Alleluia always without fail. This, then is the end he has spoken of in the Psalm: “I have seen the end of all perfection:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
96. Lastly, he next saith, “I have seen an end of all consummation: but Thy commandment is exceeding broad” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
97. We have frequently admonished you, that love was to be understood by that praiseworthy breadth, by means of which, while we do the commandments of God, we feel no straitness. On this account also after saying above in this great Psalm, “Thy commandment is exceeding broad:”
118:97
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
… On this account also after saying above in this great Psalm, “Thy commandment is exceeding broad:” in the following verse he showeth wherefore it is broad: “what love have I unto Thy law, O Lord!” (
118:98
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
98. And he then addeth: “Thou hast made me to understand Thy commandment above mine enemies; for it is ever with me” (
118:99
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
99. But what meaneth the following verse, “I have more understanding than my teachers”? (
118:100
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
100. But these teachers may be understood very reasonably to be those aged men, of whom he presently saith, “I am wiser than mine elders” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
142. “Thy testimonies are righteousness unto everlasting: O grant me understanding, and I shall live” ( ver. 144 ). This younger one prayeth for understanding; which if he had not, he would not be “wiser than the aged;”
118:101
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
101. But what cometh next, doth not seem to apply to the Head, but to the Body: “I have refrained my feet from every evil way, that I may keep Thy words” (
118:102
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
102. “I have not shrunk,” he saith, “from Thy judgments: for Thou hast laid down a law for me” (
118:103
san Girolamo † 420 d.C. The Letters of St. Jerome 54.17
… I will mention her here because she was a prophetess and is reckoned among the judges, and again because she might have said with the psalmist:—“How sweet are thy words unto my taste! yea sweeter than honey to my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
103. Consider then what followeth: “O how sweet are Thy words unto my throat!” (
118:104
san Girolamo † 420 d.C. The Letters of St. Jerome 127.4
… and night.” This meditation in the law she understood not of a review of the written words as among the Jews the Pharisees think, but of action according to that saying of the apostle, “whether, therefore, ye eat or drink or what soever ye do, do all to the glory of God.” She remembered also the prophet’s words, “through thy precepts I get understanding,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.13
104. But what mean the words, “Through Thy commandments I get understanding”? (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.9
… For as they gain their knowledge not from meditation on the law but from the fruit of their labour, they sing with the Psalmist: “From Thy commandments I have understanding;” and having overcome all their passions, they say with confidence: “I will sing, and I will understand in the undefiled way.”
118:105
Tertulliano † 220 d.C. On Modesty 7
Similarly, the parable of the drachma, as being called forth out of the same subject-matter, we equally interpret with reference to a heathen; albeit it had been “lost” in a house, as it were in the church; albeit “found” by aid of a “lamp,” as it were by aid of God’s word.
Origene † 254 d.C. Origen Against Celsus 6.5
… “The Lord is my light and my salvation: whom shall I fear?” and, “Thy law is a lamp unto my feet, and a light unto my path;”
san Girolamo † 420 d.C. Against Jovinianus 1.30
… Come then, fairest bride, concerning whom it is elsewhere said “Who is she that cometh up, all in white?” and pass on by way of this world, from the beginning of faith, and from Sanir, which is by interpretation, God of light , as we read in the psalm:
san Girolamo † 420 d.C. Against Vigilantius 7
… And accordingly the virgins in the Gospel always have their lamps lighted. And the Apostles are told to have their loins girded, and their lamps burning in their hands. And of John Baptist we read, “He was the lamp that burneth and shineth”; so that, under the figure of corporeal light, that light is represented of which we read in the Psalter,
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.14
… And yet it is “cast down,” because it relapses and becomes a deep, or rather it feels that it is still a deep. Unto it doth my faith speak which Thou hast kindled to enlighten my feet in the night, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God;” His “word is a lamp unto my feet.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
105. “Thy word is a lantern unto my feet, and a light unto my paths” (
118:106
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
106. “I have sworn, and am stedfastly purposed to keep Thy righteous judgments” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.27
Germanus : So far as this consideration is concerned which has been clearly and fully treated of, a monk ought never to determine anything for fear lest he turn out a breaker of his word or else obstinate. And what then can we make of this saying of the Psalmist: “I have sworn and am purposed to keep Thy righteous judgments?”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 4
… v. 8 ). As if he would say plainly, I believed myself strong in the midst of virtues, but, being forsaken, I become aware how great was my infirmity. Hence he says again, I have sworn and am stedfastly purposed to keep the judgments of thy righteousness (
118:107
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
… Now the righteous judgments of God are kept by faith; when, under the righteous judgment of God, neither any good work is believed to be fruitless, nor any sin unpunished; but, because the body of Christ hath suffered many most grievous evils for this faith, he saith, “I was humbled above measure” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 4
… cxix. 106 ). But, because it was beyond his powers to continue the keeping which he sware, straightway, being troubled, he found his weakness. Whence also he all at once betook himself to the aid of prayer, saying, I am humbled all together; quicken me, O Lord , according to Thy word (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.7
… so that, losing utterly all uprightness of soul, and forfeiting the keen vision of contemplation, I may say, not in the spirit of prophecy, but from experience, I am bowed down and brought low altogether (
Anonymous The Story Concerning the King of Edessa 1
… for they had not themselves seen that vision, which appeared to Abgar alone. And he proceeded to ask Thaddæus: Art thou in truth the disciple of Jesus the Son of God, who said to me, I will send to thee one of my disciples, that he may heal thee and give thee salvation? And Thaddæus answered and said: Because thou hast mightily
118:108
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.13
36. And I believe Thou hast already done that which I ask Thee; but “accept the free-will offerings of my mouth, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
107. “Make the freewill offerings of my mouth well pleasing, O Lord” (
118:109
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
… of one who is returning to the Father, not departing from the Father. …Is it perhaps said, “My soul is in my hands,” in this sense, as if he offered it to God to be quickened? Whence in another passage it is said, “Unto Thee, O Lord, have I lifted up my soul.” Since here too he had said above, “Quicken Thou me.”
118:110
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
109. “The ungodly,” he saith, “have laid a snare for me: but yet I swerved not from Thy commandments” (
118:111
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
110. “Thy testimonies have I gained in heritage for ever” (
118:112
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
111. He then addeth: “I have applied my heart to fulfil Thy righteousness for ever, for my reward” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.11
… “Fear the Lord, all ye His saints, for they that fear Him lack nothing.” And again in the matter of observing God’s righteous acts he admits that he has done them from consideration of the reward, saying: “I have inclined my heart to do thy righteous acts forever, for the reward.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.10
For Holy Scripture supports the freedom of the will where it says: “Keep thy heart with all diligence,” but the Apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.” David asserts the power of free will, where he says “I have inclined my heart to do Thy righteous acts,”
118:113
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
112. “I have hated the unrighteous; and Thy law have I loved” (
118:114
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
113. He next addeth: “Thou art my helper and my taker up” (
118:115
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
114. But what is the meaning of the following verse: “Away from me, ye wicked, and I will search the commandments of my God”? (
118:116
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
115. “O stablish me according to Thy word and I shall live: and let me not be disappointed of my hope” (
118:117
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
… And, as though it were answered him in silence, Thou dost not wish to be disappointed of thy hope? Cease not to meditate upon My righteousnesses: and, feeling that this meditation is usually hindered by the weaknesses of the soul, “Help me,” he saith, “and I shall be safe; yea, I will meditate in Thy righteousnesses always” (
118:118
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
116. “Thou hast scorned all,” or, as it seems more closely translated from the Greek, “Thou hast brought to nought all them that depart from Thy righteousnesses: for their thought is unrighteous” (
118:119
sant'Agostino d'Ippona † 430 d.C. City of God 16.27
… For the covenant from the beginning is, Thou shall die the death.” Now, as the law was more plainly given afterward, and the apostle says, “Where no law is, there is no prevarication,” on what supposition is what is said in the psalm true, “I accounted all the sinners of the earth prevaricators,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
117. The next words in the Psalm are, “I have counted,” or “thought,” or “esteemed, all the ungodly of the earth as transgressors” (
118:120
san Barnaba † 61 d.C. The Epistle of Barnabas 5
… For says he who prophesies regarding Him, “Spare my soul from the sword, fasten my flesh with nails; for the assemblies of the wicked have risen up against me.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.21
… attend unto my help. Deliver my soul from the sword, and my only one from the paw of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee.” Also in the cxviiith Psalm: “Pierce my flesh with nails through fear of Thee.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.9
108. O the divine mystery of that cross, on which weakness hangs, might is free, vices are nailed, and triumphal trophies raised. So that a certain saint said: “Pierce my flesh with nails for fear of Thee;”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.25
… the Lord’s rest in the grave, and His resurrection]. But the things which keep us occupied in this present life, while we are held fast in the fear of God by the commandments, as by nails driven through the flesh (as it is written, “Make my flesh fast with nails by fear of Thee”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.15
118. The grace of God, then, being known, which alone freeth from transgression, which is committed through knowledge of the law, he saith, in prayer, “Fix with nails my flesh in Thy fear” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.34
… because you no longer live but He lives in you who was crucified for you. We must therefore pass our time in this life in that fashion and form in which He was crucified for us on the cross so that (as David says) piercing our flesh with the fear of the Lord,
118:121
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
119. “I have dealt judgment and righteousness; O give me not over unto mine oppressors” (
118:122
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.43
… teach me, and heal me. Thine only Son—He “in whom are hid all the treasures of wisdom and knowledge” —hath redeemed me with His blood. Let not the proud speak evil of me,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.43
… both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth," and through the voice of His prophet, "Their sound is gone out through all the earth, and their words into the ends of the world," no bodily admixture of evil ever is able to disturb me, if I know how to say, "Be surety for Thy servant for good: let not the proud oppress me."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
121. He next saith, “Take off Thy servant to that which is good, that the proud calumniate me not” (
118:123
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 6
… “Behold, as the eyes of servants look unto the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look unto the Lord our God, until he have mercy upon us.” Will the prophet, then, look unto the Lord until he obtain mercy, and when mercy is obtained will he turn his eyes down to the ground? although elsewhere he says,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
… By gazing upon this healing Cross, we cast out all the poison of the scandals of the proud: the Cross, which the Psalmist intently looking upon, saith, “My eyes have failed for Thy salvation, and for the words of Thy righteousness” (
118:124
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
123. In connection with this he goes on to say, “O deal with Thy servant according to Thy loving mercy” (
118:125
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
124. “I am Thy servant. O grant me understanding, that I may know Thy testimonies” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.15
Further the blessed David asks of the Lord that he may gain that very understanding, by which he can recognize God’s com mands which, he well knew, were written in the book of the law, and he says “I am Thy servant: O give me understanding that I may learn Thy commandments.”
118:126
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.15
15. You certainly desire to be approved by God. “To everything there is a time,” as it is written: “It is time for Thee, Lord, to work.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
125. “It is time,” he saith, “for the Lord to lay to His hand” (
118:127
san Gregorio di Nissa † 395 d.C. On Virginity 17
… The foundation must by all means first be laid but over it, as the Apostle says , the edifice of gold and precious gems must be built; for so is the doing of the commandment put by the Prophet who cries, “I have loved Thy commandment above gold and many a precious stone
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
126. “Therefore,” he saith, “I love Thy commandments above gold and topaz” (
118:128
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
127. “Therefore,” he saith, “was I made straight unto all Thy commandments” (
118:129
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
128. “Thy testimonies are wonderful: therefore hath my soul searched them” (
118:130
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
129. “When thy word goeth forth,” he saith, “it giveth light, and maketh His little ones to understand” (
118:131
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.15
15. And the same Scripture teaches you concerning the infusion of special grace, that he kisses Christ who receives the Spirit, where the holy prophet says: “I opened my mouth and drew in the Spirit.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
130. This is confessed by this little one; “I opened my mouth,” he saith, “and drew in the spirit: for I longed for Thy commandments” (
118:132
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… for our faith tells us that the Deity is everywhere, and sees ( θεασθαι ) all things, and penetrates all things, and then we stamp this thought with this name ( Θεὸς ), guided to it by the Holy Voice. For he who says, “O God, attend unto me ,” and, “Look, O God
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
… He hath opened his mouth, and drawn in the Spirit; but he still knocketh in prayer unto the Father, and seeketh: he drinketh, but the more sweet he findeth it, the more eagerly doth he thirst. Hear the words of him in his thirst. “O look Thou upon me,” he saith, “and be merciful unto me: according to the judgment of those that love Thy Name” (
118:133
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 130.22
… When one says: “Turn us again, O Lord God of hosts, cause Thy face to shine, and we shall be saved,” what else is he saying than, “Let Thy kingdom come”? When one says: “Order my steps in Thy word, and let not any iniquity have dominion over me,”
sant'Agostino d'Ippona † 430 d.C. On Continence 12
12. When, therefore, you hear it said, “Sin shall not reign over you;” have not thou confidence of thyself, that sin reign not over thee, but of Him, unto Whom a certain Saint saith in prayer, “Direct my paths after Thy Word, and let no iniquity have dominion over me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
… He that “led them home in the cloud of the day, and in the whole of the night in the illumination of fire” ( ver. 14 ), is able also spiritually to direct goings if faith crieth to Him, “Direct Thou my goings after Thy word.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
132. See what the Psalmist next most openly saith: “Order my steps after Thy word: and so shall no wickedness have dominion over me” (
118:134
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
133. But what meaneth this that he saith, “O deliver me from the calumnies of men: so shall I keep Thy commandments”? (
118:135
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
134. “Show the light of Thy countenance on Thy servant, and teach me thy statutes” (
118:136
sant'Ambrogio † 397 d.C. Concerning Repentance 2.10
… David, as it were, “ate ashes for bread, and mingled his drink with weeping,” and therefore now rejoices the more because he wept the more: “Mine eyes ran down,” he said, “with rivers of water.”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
The Saviour also wept over the city of Jerusalem because its inhabitants had not repented; and Peter washed out his triple denial with bitter tears, thus fulfilling the words of the prophet: “rivers of waters run down mine eyes.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.17
135. “My eyes have descended streams of waters, because they have not kept Thy law” (
118:137
sant'Ippolito † 235 d.C. Against Plato, on the Cause of the Universe 3
… He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works. And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, “Righteous is Thy judgment.”
san Girolamo † 420 d.C. The Letters of St. Jerome 39.2
… And if, besides such trials as these, poverty, cold, sickness, and nakedness oppress me, I shall wait for death, and regard them as passing evils, soon to give way to a better issue. Let us reflect on the words of the sapiential psalm: “Righteous art thou, O Lord, and upright are thy judgments.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
136. Thus, then, as if giving a reason why he had cause to weep much, and to mourn deeply for his sin, he saith, “Righteous art Thou, O Lord, and true is Thy judgment” (
118:138
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
136. Thus, then, as if giving a reason why he had cause to weep much, and to mourn deeply for his sin, he saith, “Righteous art Thou, O Lord, and true is Thy judgment” ( ver. 137 ). “Thou hast commanded Thy testimonies, righteousness, and Thy truth exceedingly” (
118:139
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
137. But what is it that followeth: “My zeal hath caused me to pine” (
118:140
san Girolamo † 420 d.C. The Letters of St. Jerome 22.17
… “They are all adulterers,” says the prophet; “they have made ready their heart like an oven.” But do you keep close to the footsteps of Christ, and, intent upon His words, say: “Did not our heart burn within us by the way while Jesus opened to us the Scriptures?” and again: “Thy word is tried to the uttermost, and thy servant loveth it.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
138. Then considering with himself with what a flame of love he burned for the commandments of God: “Fiery,” saith he, “is Thy word exceedingly, and Thy servant hath loved it” (
118:141
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
139. “I am young, and of no reputation; yet do I not forget Thy righteousnesses:” not as my enemies, who “have forgotten Thy words” (
118:142
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.9
… None loseth Thee but he who leaveth Thee. And he who leaveth Thee, whither goeth he, or whither fleeth he, but from Thee well pleased to Thee angry? For where doth not he find Thy law in his own punishment? “And Thy law is the truth,”
sant'Agostino d'Ippona † 430 d.C. Against Lying 31
… Namely, both sacrifices for sins are named “sins,” and the punishments of sins are sometimes called sins. These doubtless can be understood to be just sins, when just sacrifices are spoken of, or just punishments. But those things which are done against God’s law cannot be just. It is said unto God, “Thy law is truth:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
… For we shall not there also seek the face of God, when “we shall see face to face.” Or if that which is loved without a change of affection is rightly said to be sought after, and our only object is, that it be not lost, we shall indeed evermore seek the law of God, that is, the truth of God: for in this very Psalm it is said, “And Thy law is the truth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
… but he, the younger, hath not forgotten, for he hath not wished to have a righteousness of his own, but that of God, of which he now also saith, “Thy righteousness is an everlasting righteousness, and Thy law is the truth” (
118:143
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
141. On account of this law the younger suffered persecution from the elder, so that the younger saith what followeth: “Trouble and hardship have taken hold upon me: yet is my meditation in Thy commandments” (
118:144
Tertulliano † 220 d.C. Five Books in Reply to Marcion 5
And man can suffer, and thus live? But since
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
142. “Thy testimonies are righteousness unto everlasting: O grant me understanding, and I shall live” (
118:145
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
143. …He who singeth this Psalm, mentioneth such a prayer of his own: “I have called with my whole heart; hear me, O Lord!” (
118:146
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
… For the health of the soul causeth that to be done which it is known to be our duty to do, and thus in striving even to the death of the body, if the extremity of temptation demand this in defence of the truth of the divine testimonies: but where there is not health of the soul, weakness yieldeth, and truth is deserted…
118:147
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
145. “I have prevented in midnight,” he saith, “and have cried: In Thy words have I trusted” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.26
… For in no other way can we fulfil that of which we sing in the Psalm: “I prevented the dawning of the day and cried;” and: “Mine eyes to Thee have prevented the morning that I might meditate on Thy words;” and: “In the morning shall my prayer prevent Thee;”
118:148
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
7. And whereas, not only in action, but also in the thoughts of the mind, men are moved to deeds of virtue, he afterwards adds, saying, ‘Mine eyes prevent the dawn, that I might meditate on Thy words
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
146. The Church saith also what followeth, “Mine eyes have prevented the morning watch, that I might meditate on Thy words” (
118:149
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
147. “Hear my voice, O Lord, according to Thy loving-mercy; and quicken Thou me according to Thy judgment” (
118:150
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
148. “They draw nigh, that of malice persecute me:” or, as some copies read, “maliciously” (
118:151
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
149. Lastly, it followeth, “Thou art nigh at hand, O Lord, and all Thy ways are truth” (
118:152
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
150. “From the beginning I have known,” he saith, “as concerning Thy testimonies, that Thou hast grounded them for ever” (
118:153
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
151. Let no man, set in Christ’s body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaketh: “O consider my humiliation, and deliver me: for I forget not Thy law” (
118:154
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
152. “Avenge Thou,” he saith, “my cause, and deliver me” (
118:155
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.13
… and I was delighted with the pleasantness of his speech, more erudite, yet less cheerful and soothing in manner, than that of Faustus. Of the matter, however, there could be no comparison; for the latter was straying amid Manichæan deceptions, whilst the former was teaching salvation most soundly. But “salvation is far from the wicked,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.10
… “Man” then in this place is earthy, but “son of man” heavenly; and the former is far removed from God, but the latter present with God; and therefore is He mindful of the former, as in far distance from Him; but the latter He visiteth, with whom being present He enlighteneth him with His countenance. For “salvation is far from sinners;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 22.2
2. “O God, my God, look upon me, why hast Thou forsaken me far from my salvation?” ( ver. 1 ). Far removed from my salvation: for “salvation is far from sinners.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
153. “Health,” he saith, “is far from the ungodly: for they regard not Thy righteousnesses” (
118:156
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
154. This he saw himself also. For I should not see it, save I saw it in Him, save I were in Him. For these are the words of the Body of Christ, whose members we are. He saw this, I say, and at once added, “Great are Thy mercies, O Lord” (
118:157
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
155. “Many there are that trouble me, and persecute me; yet do I not swerve from Thy testimonies” (
118:158
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
156. “I have seen,” he saith, “the foolish, and I pined” (
118:159
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
157. And he commendeth himself as differing from them, and saith, “Behold, how I have loved Thy commandments” (
118:160
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.20
158. “The beginning,” he saith, “of Thy words is truth; all the judgments of Thy righteousness endure for evermore” (
118:161
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: “Princes have persecuted me without a cause: and my heart hath stood in awe of Thee” (
118:162
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
160. Then follows, “I am as glad of Thy word as one that findeth great spoils” (
118:163
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
161. “As for iniquity, I hate and abhor it; but Thy law have I loved” (
118:164
sant'Ambrogio † 397 d.C. Concerning Virgins 3.4
18. Frequent prayer also commends us to God. For if the prophet says, “Seven times a day have I praised Thee,”
sant'Agostino d'Ippona † 430 d.C. City of God 11.31
… On this account it is often put for all numbers together, as, “A just man falleth seven times, and riseth up again,” —that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, “Seven times a day will I praise Thee,”
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.35
… Now numbers of this sort are often put for time universal; as for example, “Seven times in the day do I praise Thee,” means just the same as “His praise shall continually be in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
162. Such was, assuredly, the conduct of the Psalmist, who saith, “Seven times a day do I praise Thee, because of Thy righteous judgments” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.4
… And this form, although it may seem to have arisen out of an accident and to have been appointed within recent memory for the reason given above, yet it clearly makes up according to the letter that number which the blessed David indicates (although it can be taken spiritually): “Seven times a day do I praise Thee because of Thy righteous judgments.”
118:165
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 93.1
… And so the Lord in this succeeding chapter, on which we have now to address you, saith, “These things have I spoken unto you, that ye should not be offended.” As it is sung in the psalm, “Great peace have they who love Thy law, and nothing shall offend them.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 1.12
… What, were there no saints in the whole world? Or was it possible they should be condemned by you unheard? But oh! if ye loved your brethren, there would be none occasion of stumbling in you. Hear thou the Psalm, what it saith: “Great peace have they that love Thy law, and there is to them none occasion of stumbling.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
163. “Great is the peace,” he saith, “that they have who love Thy law: and there is no offence to them” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 9.8
… “For the beasts of the field will be at peace with thee;” for we shall not fear offences coming from without, nor will any occasion of falling trouble us from outside, if the roots of such are not admitted and implanted within in our own selves: for “they have great peace who love thy law, O God; and they have no occasion of falling.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.9
… For “Much peace have they that love Thy law, and to them there is no stumbling block.”
papa san Leone I Magno † 461 d.C. Sermons 95
“Blessed are the peace-makers, for they shall be called the sons of God .” This blessedness, beloved, belongs not to any and every kind of agreement and harmony, but to that of which the Apostle speaks: “have peace towards God ;” and of which the Prophet David speaks: “Much peace have they that love Thy law, and they have no cause of offences
118:166
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
164. “I have waited,” he saith, “for Thy saving health, O Lord, and have loved Thy commandments” (
118:167
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
165. “My soul hath kept Thy testimonies, and I have loved them exceedingly:” or, as some copies read, “hath loved them,” understanding, “my soul” (
118:168
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
… After the Psalmist, then, had declared that he had done both these things, he ascribeth unto God his having been enabled to do so, by adding, “because all my ways are in Thy sight.” He saith therefore, “I have kept Thy commandments and Thy testimonies; because all my ways are in Thy sight” (
118:169
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
166. Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. “Let my prayer come near in Thy sight, O Lord” (
118:170
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
167. “Let my request come before Thy presence, O Lord: deliver me, according to Thy word” (
118:171
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
168. “My lips shall burst forth praise: when Thou hast taught me Thy righteousnesses” (
118:172
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
169. But as he hath now learned, and praised God his Teacher, he next wisheth to teach. “Yea, my tongue shall declare Thy word: for all Thy commandments are righteousness” (
118:173
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
170. “Let Thy hand be stretched forth ( fiat , be made) to save me, for I have chosen Thy commandments” (
118:174
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
… Thus God saved the Martyrs, when He permitted them not to be slain in their souls: for “vain is the safety of man” in the flesh. The words, “Let Thy hand be made,” may also be taken to mean Christ the Hand of God…Certainly where we read the following words, “I have longed for Thy salvation, O Lord” (
118:175
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
171. But in this faith, though the heathen rage furiously, and the people imagine a vain thing: though the flesh be slain while it preacheth Thee: “My soul shall live, and shall praise Thee: and Thy judgments shall help me” (
118:176
san Girolamo † 420 d.C. The Letters of St. Jerome 122.4
… For as a mother coaxes her unweaned child which is as yet unable to take solid food; so does she call you to the milk suitable for babes and offer to you the sustenance that a nursing mother gives. Thus shall you be able to say with the prophet: “I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.15
… O house, full of light and splendour! I have loved thy beauty, and the place of the habitation of the glory of my Lord, thy builder and owner. Let my wandering sigh after thee; and I speak unto Him that made thee, that He may possess me also in thee, seeing He hath made me likewise. “I have gone astray, like a lost sheep;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
172. At last he openeth himself completely, and showeth what person was speaking throughout the whole Psalm. “I have gone astray,” he saith, “like a sheep that is lost: O seek Thy servant, for I do not forget Thy commandments” (
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 15
15. Who is it that says these things? Certainly He who, having left the ninety and nine sheep, went to seek that one which had wandered from His flock; as David says, “I have gone astray like a sheep which was lost,”
118:17
ut vivam, tum custodiam sermones tuos; item
118:18
v. 18 revela, retege, aperi oculos meos, ut videam mirabiha ex lege tua; caecitas nostra naturalis auferenda est a Domino, ut cernere possimus miros thesauros revelationis divinae. Ad
118:19
v. 19 vide 38, 13; incola, advena, pereernus multis exponitur periculis si ignorat quae ex legibus regionis quare petimus ad amovenda pericula notitiam legis. Summum desiderium eius cognitionis describitur in
118:20
v. 20 consumitur (tabescit) anima mea desiderio quo fertur in ordinationes tuas. Quomodo iudicet psaltes de apostatis Iudaeis, videmus
118:21
v. 21 increpasti, increpas superbos maledictos, qui declinant a mandatis tuis ; sunt insolentes, maledicti, statarum et alienigenarum exponuntur; populus ab hostibus affligitur; unde
118:22
v. 22 aufer a rie ignominiam et contemptum; nam mandata tua servavi — servus tuus fidelis sum, cuius conditio tibi domino cordi esse debet. Ad
118:23
v. 23 confer quod a propheta 'seribitur : dominatores eius inique agunt, dicit Dominus (Is. 52, 5); etenim sederunt, imo (etsi) sedent principes et contra me loquuntur, Israel meditatur de tuis statutis ; etiam admonitiones tuae
118:24
v. 24 sunt mea delectatio, viri consiliarii mei (hebr); in rebus agendis monita divina sunt consiliarii mei ; inde quaero consilia. Ἢ Quasi interitui proximus conqueritur populus
118:25
v. 25 : adhaeret pulveri pulverem prostratus rogo (secundum alios : summopere humiliatus ac velut in pulverem proiectus rogo): fae ut valeam vivere secundum verbum tuum, iuxta sacram legem tuam. Semper-tibi
118:26
v. 26 vias meas, negotia, necessitates exposui, et tu exaudisti me, nune tu doce me statuta tua. Bene declaratur
118:27
v. 27 opus esse institutione divina, ut rite meditari possimus de mirabilibus Dei : instrue me et exercebor i.e. si me instruxeris de via, de ratione et modo mandatorum tuorum, tum meditabor in mirabilibus tuis.. In quanta tristitia quandoque versetur populus, collige ex
118:28
v. 28 laerimatur anima mea prae moerore, erige me secundum verbum tuum, promissionem tuam (hebr) ; LXX, vulg confirma me eloquüs tuis; effata tua sint mea confortatio. Serva me a peccato;
118:29
v. 29 viam mendacii amove a me i. e. viam qua fierem tibi mendax et infidelis, periculum apostasiae aufer a me; unde petit > legem tuam misericorditer tribue mihi : efflagitat gratiam ut doctrinà : 4% legis servetur ab 0 "Y. (30. viam. veritatis (1 n oppositione ad v viam mendacii), cultus et servitiu Dei elegi ; uds tua seu ג 1 ο΄ tua proponebam (Hier) ; emenda hebr iudicia tua desidero. Intime v. 1 ! תי adhaereo monitionibus tuis, ne permittas me confundi i. e. eripe me ex ἽΝ - ο΄ miseria et afflictione. Quando mandata Dei suavia fiant ac facilia decla- E 0 — — ratur v. 32 viam mandatorum curram, quoniam tu dilatas, latum facis, π΄ — eor meum ; cf. Is. 60, 5; dilatare cor est animos addere, confidentem 7 |... et bene Ets reddere, vires addere et quasi alas adiungere animo b E DM. | b i - gs | a t On He | ES Luc quium tuum. | 42. Et respondebo ה mihi verbum, | quia speravi in ser- = in via tua, in vita secundum legem tuum vivifica me fac me vivere, fac me promptum ac vigentem ; v. 38 statue suscita servo tuo eloquium tuum quod timori tuo (hebr), cultui tuo seu pietati congruit ; ea quae Deus promisit fidelibus suis cultoribus, ut sibi quoque exhibeantur flagitat ; ita bene Gen. praesta tuum promissum mihi qui servus tuus et cultor tuus sum, item Ag. quae timentibus te pollicitus es, mihi re et factis exhibe; cf. Lev. 26. Et statim unum distincte postulat ex promissis v. 39 amputa, averte (hebr idem verbum, quod v. 91) opprobrium meum quod timeo, vide v. 22 ; irrisiones inimicorum et contemptus ; cf. Is. 42, 22, et vermis Iacob 41, 14; iudicia tua iucunda, quia statuta tua ego amo, mei curam gere et averte ignominiam ; idque repetito petit v. 40 ecce, desidero mandata tua ; iustitia tua vivifica me 1. e. exercitio iustitiae tuae 1n oppressores et in servos tuos, in illosiusta punitione, in servos tuos 1usta impletione promissionum, vivifica me, ad novam vilam^me revoca. omnium timentium te, | et custodientium mandata tua. | 64. ILU E IUE Domine, plena est terra ; | NODE OR qus doce me. Domaine v. 49 memor esto verbi ad servum tuum, promissionis quam — populo tuo dedisti, quia me fecisti exspectare (hebr). Istud. verbum ria et afflictione scil. hoc eloquium tuum me vivificat, mihi dat vitam; animum meum et spem mihi servat et erigit. Et quantum eiusmodi - . eonfortatione opus sit, collige ex v. 51 superbi, insolentes, procaces derident me nimis (hebr, Hier) ; at a lege tua non declinavi ; consola- - tionem contra ludibria invenit im. cogitatione et memoria legis v. 52. - Verum v. 53 defectio, aestus irae, horror, tenuit me propter apostatas. Hi legem spernunt ; at mihi v. 54 cantiones sunt tua statuta in domicilio peregrinationis meae; cf. ad v. 19. Neque die solum, verum nocte - . quoque v. 55 memor sum nominis tui, ut custodiam legem tuam. Quod sequitur v. 56 haec, hoc factum est mihi, veteres referunt ad antecedentia : tui esse memorem die ac nocte, mihi contigit, quia. iustificationes tuas exquisivi quens, et quia explicat, quid ei factum sit : hoc mihi factum (tribu- - — tum) est, ut praecepta tua servem ; observare tua mandata, haec est pars mea ; uti in v. 51. Amor et aestimatio legis eximie significatur v. 57 portio mea, pars mea, quasi thesaurus et peculium meum (415, 5; 72, 26) est : custodire ; recentiores Aoc referunt ad membrum subse- | legem tuam ; id. firmiter asseritur : dixi, dico. Ad id efflagitat favorem | B. Dei v. 58 deprecatus sum. faciem tuam, gratiam tuam exquiro et — — imploro; v. 59 considero vias meas, meas agendi rationes, et pedes | / " meos converto, dirigo ad tuas admonitiones, ut secundum eas cursum 5% vitae instituam. In v. 60 zelus et promptitudo in hebr exprimitur : fes- ES tino, et non tardo, ad eustodienda mandata tua; paratus sum ; insidiis E implorum opponit piam memoriam ac recordationem legis v. 61 funes - (11, 6) peccatorum, impiorum implicaverunt me (Hier); legem tuam. non sum oblitus. Item demonstratur fervor v. 62 media nocte surgo ad gratias agendas tibi propter iustas tuas leges et ordinationes. Et v. 63 , particeps, socius sum et amicus omnium timentium te-qui pie te colunt ; misericordia tua v. 04 gratia tua et benignitate, plena est terra; 7 | | 33, 5; 103, 24; nullos terrae incolas pateris esse expertes misericor ^. diae ; ἜΠΗ y e lucet Dei bonitas (Gen.); ex hac plenitudine — — Es tamquam praecipuum sibi exposcit : statuta tua doce me, fac me discere. — — | iustificationibus tuis, | ut non confundar. | ^0 PS eit v. 67 peccatum meruisse poenam, sed ex poena exstitisse salutarem emendationem : priusquam humiliarer, ego delinquens, errans; at nune eloquium tuum custodio. In v. 69 vertit Hier : applicabant mihi mendacium superbi, proprie : agglutinant mihi mendacium ; populus calumniis exponitur ;- contra quas affirmat : ego toto corde servo mandata tua. Illos superbos calumniatores spectare videtur descriptio in v. 70 hebr obtusum sicut adeps cor eorum ; coagulatum, constrictum est cor eorum ; « induratum cor habent, sicut induratur caseus ex lacte coagulato. confectus » ( Bellarm.) ; vertit Hier : incrassatum est velut adeps eor eorum ; et ego 1n lege tua delectabar; explica tempore praesenti : meditor, hebr delector lege tua. In v. 71 agnoscitur iterum, 'ut v. 67, utilitas afflictionis ; cf. Is. 28, 19 sola vexatio intellectum dabit. Quanti lex sit aestimanda, innuitur v. 12 super millia auri ét argenti, « amplius diligat caritas legem Dei, quam dihgit cupiditas millia auri et argenti » (Aug.) ; hac aestimatione lex aequiparatur sapientiae ; Prov. 3, 14. 15; 8, 11. Iob 38, 15-19. Sap. 7, 9. : Imploratur v. 13 Deus creator, ut det intellectum ad discenda mandata ; ef. Iob 10, 8; v. 74 qui timent te, videbunt me, quando me viderint ereptum ex hisce malis, laetabuntur; vel simpliciter : veri tui cultores videntes me laetantur, quia exspecto verbum (promissionis) tuum ; spes mea omnes pios erigit et confortat. Omnia iudicia Domini v. 16 sunt iustitia, LXX δικαιοσύνη, aequitas ; et quia sunt iustitia, ideo in veritate humiliasti me, veritas Dei (qua comminationes poenarum contra delicta debet in opus deducere) postulabat, ut ego affligerer. Nune autem poenà inflictà fiat misericordia v. 70 ; sicut minas, ita et promissiones imple, quas servo tuo dedisti. Si venerint. v. 77 mihi miserationes tuae, tunc vivam ; vel veniant, ut vivam ; tunc ad novam vitam resurgam, ad prosperitatem perveniam ; id autem mihi continget, quia lex tua delectatio mea est (hebr, Hier). Oppressores mei superbi confundantur v. 18, quia iniuste mendaciter, sine causa, me contriverunt (Hier); Deus in veritate me afflixit, superbi non iuste, cf. Is. 52, 4 Assur absque ulla causa calumniatus est eum ; ita שכר opponitur voci ΠΣῚΩΝ in v. 15. Ad me autem convertantur v. 19, mihi adiungantur, qui cultores fui tuam legem norunt; fiat, seu sit cor meum v. - 80 perfectum in praeceptis tuis (Hier), uf non confundar; confusio et ignominia erit transgressoribus, honor et pax observantibus ; cf. cordiam tuam vivifica me, | et custodiam testimonia oris tut. Maxime desiderat v. 81 salutare, opem divinam, consolationem, liberationem a miseria; exspectat verbum 1. e. impletionem verbi promissionis. Ardenti ea exspectatione ipsi oculi deficiunt prae desiderio v. 82, consumuntur, tabescunt; miseram explicat conditionem, qua rationem reddit gemitus illius quando consolaberis me? v. 83 quia factus sum sicut uter in fumo (hebr), targum : sicut uter suspensus ad fumum, quo uter constringitur, rugosus fit et niger; ita ego miseria quoque constringor et amissa venustate prae dolore vultus meus corrugatur; miserum ac deformem praebeo aspectum. Item uter pruina (LXX, Sym, syr, Hier) quoque rugas contrahit. Textus hebr etiam concipi potest cum Hier et recentioribus: cum essem, vel etsi sum velut uter in fumo, tua statuta non obliviscor. Nescio fueritne in more positum apud Hebraeos quod de Romanis notum est, utres vino impletos in fumario esse suspensos, quo vinum citius inveterasceret et crudum novi vini saporem deponeretz Anxie quaerit v. 84, quando tandem Deus in persecutores velit iudicium devolvere. Videntur intelligi impu Iudaei ; nam in v. 85 hebr dicitur : foderunt mihi foveas superbi, qui non secundum legem tuam (vivunt); foderunt foveas praebent AqSym quinta syr Hier targum ; LXX vulg narraverunt fabulationes, ἀδολεσχίας, fovea שוחה > exigua vocis mutatione nunc foveas significat, nunc fabulationes et cantilenas » (Ag.). Dei mandata sunt veritas v. 86 ; at adversarii mei me persequuntur mendacio, vide v. 69 hebr ; Hier: falso persecuti sunt me. Et in quantam inciderit calamitatem, indicatur v. 87 in extrema miseria pii fidem ac spem firmiter retinuerunt; quare merito petunt v. 88 pro tua gratia et seeundum tuam benignitatem serva vitam meam, me eripe ex miseria ad novam vitam ut custodiam monita tua. Praedicatur inconcussa firmitas verbi Dei v. 89 : permanet in coelo, in perpetuum stabilitum apud Deum in coelis; vide 88,3 ; aliqui emendant: sieut coelum ; cf. 88, 30. 37 ; eius firmitas et permanentia illustratur permanentia et stabilitate terrae v. 90 et confirmatur v. 94 : omnia tibiserviunt (servi tui, hebr). LXX, vulgin v. 91 tertium addunt : sicut dies perseverat, sicut Deus ordinavit ut dies diem exciperet, ut dies constanter recurrat, ita lex Dei perennis et constans. Porro v. 92 uni delectationi legis acceptum fert, quod in afflictione eousque non perierit : nisi lex tua delectatio mea (hebr, Hier) esset, perüssem in pressura mea (Hier). Inde spondet v. 93 se nunquam legem oblivioni daturum, quia in ea et per eam me in vita conservasti ; legi Dei debetur vita Israel; propter foedus et ordinationes Dei natio Israel tuus, etiam praecepta tua quaero, quod studium piorum simul ratio est, cur fidenter petant : salva me. En, fidelitatem servavi et servo v. 95 : peccatores, impii, me exspectant 80 perdendum me, me praestolantur, insidiantur, ut perdant me; ego autem attendo ad testimonia, seu admonitiones tuas, Et quam excellens sit mandatum Dei seu lex, praeclare affirmatur v. 96 omnis consummationis, perfectionis, cuiusque rei perfectae, vidi finem; omnis perfectio terrena habet finem ; vidi finem esse; Sym πάσης χατασχευῆς εἶδον πέρας, res quaecumque, quantumvis perfecta sit, limitem habet et certo ו limite seu fine concluditur, at latum mandatum tuum nimis, habet quandam immensitatem, quia est veritatis et voluntatis Dei ΠΠΕΒῸ expressa. Haec summa eius laus est atque commendatio. 3 iustificationes tuas | in aeternum propter retributionem. | 3 Legem Dei diligit, unde continuo eam meditatur. Dilectio augetur ES (v. 97 quam diligo, quantopere diligo) ex eius eminentia; nam v. 98 Mw lex tua facit ut sapientior sim quam inimici mei, quam gentes, qua- : rum superstitiones, notiones de dus Israelita pius spernit; et eminen- D. tia legis in eo consistit. quia in aeternum mihi est, est possessio. E - aeterna, thesaurus perpetuo manens, in oppositione ad humana fig- E menta quae dies delet. [In lege reperiri sapientiam tàlem quam nemo doctorum hominum docere possit, ergo sapientiam omni humana 81800rem, videtur declarari v.99.100 : doctores, senes eminent sapientia — naturali inter mortales; altiorem, supernaturalem sapientiam habet à is qui custodit mandata Dei. Observantiam huius legis describit v. 101.102, est scil. recedere ab omni malo, sequi praeseriptiones Dei quia tu docuisti me (hebr, in oppositione ad docentes v. 99). Eloquia | Dei pia meditatione perpensa quam dulcia sunt! cf. 18,11 ; mandatis : Dei veram nactus est sapientiam. v. 104 ; propterea odio habet. omnem viam mendaeu (hebr, Hier); via mendaen est idololatria | | et iniquitas; nam 16% Dei est veritas v. 86. 4 . . Lex Dei est lux, qua recta via nobis ostenditur v. 105; vide 18,9. / ὃ Prov. 0.28. Hanelegem, ut custodiat, iuramento tenetur; Hier : iuravi (et perseverabo) ut custodiam; fortasse melius : iuravi, et fideliter : E. praestabo, custodire etc. ; promissionem utique populus dedit Ex. 19,8; : : cf. Neh. 10,29. Nunc quidem v. 107 afflictus sum valde, sed vivifica me, 1 ut promisisti; fac ut inter adversitates secundum legem tuam vivere b b non desinam. Placeant tibi v. 108 voluntaria oris -mei, oblationes 4 EC oris, orationes, hymni, actiones gratiarum, et hic ob membrum sub- — 1 iunctum praecipue petitiones. Intelligit Theod. ea quae non legis 2 34 | necessitate exiguntur, sed fructus sunt mentis piae ac relhgiosae. In $ il v. 109 anima mea in manu mea semper (hebr, Hier, Aq, quinta) 1. e. τ semper periclitor, in periculo vitae versor; vide Iud. 12,3. 1 Sam. . . » AE à F Res x: m 5 0 , וב ב . PS. 118, 110-119. A421 5*6. ru τα; 4 z- : 2 e : M .—. . eulum assignat v. 110 posuerunt impii laqueum mihi; ut hereditatem — —. Accepi testimonia tua, ut hereditatem in aeternum v. 111; ad ea opere ^ E 4 : ; : - — facienda inclino cor meum, in aeternum merces, Hier propter aeternam .. . retributionem (ita Sym quoque). Dm 3 » er Ὁ Samech o P7113. Iniquos odio habui, ! et legem tuam dilexi. | 114. Adiutor et susceptor meus — — secundum misericordiam (uam; | οἱ iustificationes tuas doce me. | 125. Servus - yero profitetur v. 114 protectio mea et scutum meum tu es (hebr, 7 Y .. Hier), verbum tuum exspecto; promissionem tuam exspecto; v. 115 —— ef. 6,9; 116 confirma, fulei me (in vita) secundum verbum tuum, .. . verbo tuo Aq syr targum, ut vivam; me sustenta in tuis mandatis, ut - -. feliciter vivam, neve permittas ut ab exspectatione seu spe mea cum 5 ροηΐπδίοηθ decidam; v. 118 sprevisti, abiicis recedentes a statutis tuis, - : quia mendacium íraus eorum, i.e. dolus seu fraus eorum erit sine - — successu, frustra; Hier: quia mendax cogitatio eorum, Sym ματαία γὰρ 5 πᾶσα | δολιότης αὐτῶν vanus omnis eorum dolus. In v. 119 praevari- 7 cantes; hebr scorias, Hier quasi scoriam computasti omnes impios —A terrae; secundam personam efferunt Aq Sym Theod quinta, sed cum - LXX, vulg reputavi recentiores praeferunt primam personam; v. 120 vertit Hier : horripilavit a timore tuo caro mea, explica : horret caro mea, Sym ὀρθοτριχεῖ ὑπὸ φόδου σου ἡ σάρξ poo, cuius versionem, uti saepe Ilier secutus est. LXX, vulg confige timore tuo, eandem notionem expressit Áq ἡλώθη ἀπὸ πτοήσεώς cou ἡ σάρξ μου, 1am Bellarm. monet a verbo סמר formari nomen מסמר (vov) clavus (cf. 18. 71 Ier. 10,4. Eccle. 12,11.1 Chr. 22,3.2 Chr.3,9); unde voci notio configendi attribui potest (sim. 4g. Gen.). = = | Petit v. 121 ut innocens non derelinquatur calumniantibus i.e. oppressoribus, calumniari induit notionem opprimendi apud latinos. In v. 122 hebr sponde (Hier), seu fideiube, Aq Theod ἐγγύησαι pro servo tuo in bonum; LXX Sym vulg suscipe; est unicus versus in quo nomen unum ex octo illis pro lege non reperitur. Quare facile errorem suspicaberis; emendant : oppignera verbum tuum in bonum, ne me opprimant superbi; quae petitio nititur in norma retributionis. Ad v. 123 vide v. 81. Monet v. 125 en, tuus sum; doce me, ut sciam, cognoscam admonitiones tuas. Etin v. 126 compellatio fit ad Dominum, tempus est ut facias, Domine (Hier), similiter vulg, hebr tempus faciendi (est) Domino, item LXX i.e. tempus est ut Dominus agat ; pus instaurationis; tempus iudicii et instaurationis utique arcte iungitur in visionibus prophetarum. Cur vero tempus agendi adsit. Domino, ratio est : dissipaverunt legem tuam; imploratur Dominus contra impios ex populo, qui gentium vivendi mores adoptarunt. Aliusplacuit acceptio : tempus est ut nos faciamus voluntatem Domini eo ferventius. Inveniunt aliqui difficultatem, ad quid. referatur v. 127 ideo, propterea; at res videtur valde plana; quia ahi dissipant et violant legem tuam (Ag. Bellarm.), 1deo diligo ego et v. 128 universa tua praecepta servo. Quantopere aestimanda sit lex, ostenditur super aurum et topazion; topazos, gemma, « est lapis pellucidus aureo quodam splendore refulgens » (Strabo 16,4,6) ; hebr non lapis pretiosus legitur, sed פד aurum purissimum ; plura v. apud M. Hagen, Lexicon bibl. IHI, 1204-5 s. v. Topazius et I. 488 s. v. Aurum. 129. Mirabilia testimonia tua : | ideo scrutala est ea anima mea. | 130. Declaratio Testimonia seu admonitiones Dei pro sapientia, profunditate, sublimitate, utilitate sua admirationem excitant; magni ea aestimare oportet; ideo observat ea aninrà mea (hebr); in v. 130 ostium sermonum quod intratur ad veram cognitionem et ostium hoc luce sua invitat homines et sese quasi offert; LXX ἡ δήλωσις, declaratio, explicat metaphoram : porta ad sermones capiendos; docet parvulos, simplitali desiderio concupisco tua mandata. Ad me v. 132 respice, te converte e/ miserere mei secundum iudicium, secundum normam, qua soles agere et esse propitius iis qui diligunt nomen tuum, te et tuam manifestationem seu revelationem. Vitam et actiones meas, gressus Hier : et ne des potestatem in me universae iniquitati; cui petitioni similis est illa in v. 134 redime me ab oppressione, seu violentia hominis, 66 custodiam mandata tua : petit, ne impediatur; ceterum in virgam peccatorum super sortem iustorum, ut non extendant 10501 ad iniquitatem manus suas. Ad v. 135 vide 4,7; 30,17; 35,10; 43,4; 66,2; 19,4. Vehementi dolore pii prosequuntur contemptum et negligentiam legis : rivi aquarum fluebant de oculis meis (Hier); cf. Ier. BETIS 13:17..{1.17: In v. 138 sensum rite explicant Ag. Gen. mandasti testimonia tua seu statula vel leges, quae sunt iustitia et veritas; praecepisti ut leges iustissimae et. verissimae observarentur; explica iustitiam, veritatem ex hebr adverbialiter : iuste, vere; illud £uam neque hebr neque graece legitur. Conficior zelo et indignatione propter transgressores legis v. 139 : absumit me zelus meus; cf. 68,10, LXX Aq ὁ ζηλός σου, zelus tui causa, zelus pro te. Idque eo magis, quia v. 140 ignitum, 6 1 à Ξ UR עב ל ב ו ἀπ Ps. 118, 19. ED purum est eloquium tuum, vide 11,7; 17,91. Sunt qui v. 141 nonde , iuventute psalmistae explicent, sed uti Hier, Sym vertant: parvus —— E sum ego, natio parva et contemptui habita; sic צעיר adhibetur, uti — k Iud. 6,15 : 1 Sam. 9,21 etc.; v. 143 tribulatio et angustia invenerunt. E me et in hac afflictione delectatio mea (hebr) sunt mandata tua; : i 1 . . 447€ F . \ E E vide v. 92; v. 144 aequitas, iustitia (hebr) LXX 2atecóv sunt admo- — — E ῊΝ nitiones tuae in aeternum, uti in v. 142; 110,7; doce me et vivam; — - E opus est tua institutione, ut tandem ad vitam felicem perveniam, ad, — | vitam tuae voluntati 80 legi congruam. ; / ^d 2 p Coph 4 2 : 145. Clamavi in toto corde -- meo : ezaudi me, | Domine, iustificationes tuas . E requiram. | 146. Clamavi ad te, salvum me fac, | ut custodiam mandata tua. | 147. 0 Ec Praeveni in maturitate et clamavi, | — quia : in verbatua supersperavi. | 148. Ῥγὰθο-ι — 5 venerunt oculi mei — ad te : diluculo, | ut meditarer eloquia tua. | 149. Vocem E / meam audi secundum misericordiam tuam, Domine, | etf secundum iudicium tuum ᾿ E vivifica me. | 150. Appropinquaverunt persequentes me iniquitati; | a lege — ἐς m autem : tua longe facti sunt. | 151. Prope es tu, Domine; | et omnes viae tuae veri- | 3 E, las. | 132. Initio cognovi de testimoniis tuis, | quia in aeternum fundasti ea. MO Ἧ aer * Hes [ | | 153. Vide humilitatem meam et eripe me, | quia legem tuam non sum oblitus. | T 7 155. Iudica iudicium meum et redime me; | propter eloquium tuum vivifica me. | 7 155. Longe a peccatoribus salus, | quia iustificationes tuas non exquisierunt. | 156. Pius psalmista non cessat ex toto corde clamare ad. Deum et exau- E: ditionem exposcere (tempus perfectum hebr de iis quae fieri solent), E quia praecepta Dei. custodiet v. 145 hebr; iustis enim ex norma P. retributionis certa est spes salutis. Quam diligenter confugiat ad E Dominum, exponitur v. 147, vertit Hier : surgebam (surgo) adhuc in E tenebris et clamo; hebr praevenio crepusculum et clamo, verbum tuum E. (promissionis) exspectans (ut Hier hunc stichum bene vertit); pariter : v. 148 praeveniunt oculi mei vigilias (Hier) seu custodias vigiliarum, E ad quod confer v. 62 media nocte surgo et vide 76,5 et Iosue iussus est ἢ meditari diebus ac noctibus in lege (Ios. 1,8); in v. 149 et ad miseri- reeti et iusti quam Deus ex promissione sua populo debet; ex hae appropinquant qui iniuste persequuntur ; hebr (ex punoct. mass.): appropinquant prosequentes astutiam; LXX, vulg, Hier appropinquaverunt persecutores mei sceleri; ne timeas si appropinquant; cum enim longe absint a lege Domini, tibi, cultori Dei, v. 151 prope est Dominus, cuius omnia mandata (hebr, Hier) sunt veritas; Deus suis praesto est; nam oviae eius, modi agendi, seu leges et statuta eius quibus omnia regit 80 disponit, sunt verifas, fidehtas, congruunt eius promissis. divinis ordinationibus est cognita, scil. eas pro perpetuitate esse con- . ditas ; cf. 104,8 et supra v. 89. 90: 99 -16:2. 1 GEO v. 153. 154 petitio, ut Boc miseram psaltae conditionem in melius mutet; iudica iudicium meum, causam meam age, contra oppressores me defende patrocinium meum suscipiens, meum ius vinv. 156; ad has accedit ratio altera : secundum iudicium tuum, hebr Principes, oppressores mei, non habent cur me persquantur ; cf. 68,5. Is. 52, 4.5; sustineo infestationes, quamvis cor meum timeat legem tuam. Quantum nihilominus in afflictione solatium eapiat ex lege, in 9,4 sicut exsultant victores capta praeda, quando dividunt spolia. In v. 163 hebr mendacium odio habeo et abominor;. mendacium opponitur veritati; omne quod veritati Dei opponitur : mores et idololatria gentium hac ratione vocantur mendacium. Et quantopere diligat legem (v. 162. 163) ostenditur v. 164 septies in die, saepe, frequenter (πλειστάχις aliquos explieuisse monet TAeod.), « semper; solet esse quippeiste numerus universitatis indicium » (Aug.), te laudo propter iustas tuas ordinationes, Ex dilectione legis consequitur v. 165 paz multa, tranquillitas animi (Gen. Ag.), quies, laetitia et hilaritas interna; hane profitetur medus in persecutionibus estque fructus dilectonis legis eiusque intelligentiae; unde talibus non est scandalum, 12.3). Bene notat Ag. pacem internam, non externam, hic intelligi. In v. 166 exspecto salutare*tuum (vide v. 81; Gen. 49,18) οἱ mandata tua feci (hebr, Hier). Ratio observationis mandatorum affertur v. 168 Deus inspector omnium actionum : omnes viae meae, omnis agendi et cogitandi modus in conspectu est Dei. . Ut Deus admittat deprecationem, repetito petitur v. 169. 170; promittuntur v. 171. 172 laudes et cantica; canat lingua mea eloquium tuum, quia omnia mandata tua iusta (hebr, Hier); v. 174 salutare tuum desidero, lex tua est delectatio mea (hebr). Extra legem Dei est pernicies ac mors, in observanda lege Dei sola vera vita; hane sibi psalmista exoptat v. 115 : vivat anima mea et laudet te (hebr, optative), cit. adiuvent me : nam sine Dei auxilio homo nihil potest, ne in novo quidem foedere, nedum in veteri. Et sic vel piissimus quisque cultor Dei nonnunquam fragilitatem suae naturae experitur et a debita observalione legis Dei deficit: unde humili hae confessione et adnexa prece psalmus absolvitur : aberravi sicut ovis procul a grege devians (cf. Is. ἫΝ 6 talis ovis seipsam salvare non potest nisi bonus pastor misertus % J eam requirit; quare quaere servum tuum, inquit, bone pastor! nam, . quamquam paulum deliqui et aberravi, nihilominus te tuaque mandata deserere nolui: mandata tua non sum oblitus. —. .. Imploratur auxilium Dei contra calumniatores, quibus severa poena - -annuntiatur (v. 1-&). Deplorat psaltes; quod diu medius inter tales ὝΕΣ betur 119-133 eadem. inseriptione Canticum graduum ו Quid. Et sibi velit iste titulus, ex ipsa copia explicationum dubium manet. Istud. nomen esse praefixum, quia a levitis, dum starent in 15 gradibus (ab atrio. mulierum in atrium virorum erectis), festo tabernaculorum decantati essent ; —.- vel quia ab ascendentibus in lerusalem tempore peregrinationum sacrarum, vel tempore reditus ex exsilio cani soliti essent, vel quod hi psalmi ipsi quasi gradibus quibusdam procedant eo quia sententiae pars ab initio sub- —. sequentis repeti atque augeri, ad altiora quasi evehi et ascendere videatur. Et Hieronymus quidem de suo iam tempore scribit (Commentarioli) : . « quindecim graduum psalmi per quosdam profectus nos ad summa per- ΕΣ ducunt; ....et quia ἃ plerisque super his latissime disputatum est, stulτ tum est parva dicere velle pro magnis ». De hisce Psalmis et de variis sententis amplissime disputavit Alphonsus Schulz : De Psalmis gradualibus, P Commentatio, Monast. Guestph. 1897. Brevius recenset varias opiniones . Cornely, Introd. 2. ed. II, ἢ; 166, p. 23. — — — Cum in v. 2 proponatur petitio, illud clamavi in v. 1 potius exphi- EE TEE . eabis de tempore praesenti : clamo in afflictione mea ; et statim certa von exprimitur spes : et exaudit me; vel potest ו tempus hebr ο΄ etiam concipi de eo quod CRAT el ex consuetudine, de more fit. | Scribit Hier (Comment.) : tres res in uno versiculo velociter explicantur : angustia, preces, exauditio. Conqueritur psaltes de labio mendacii et de lingua, quae sit quasi ipsa fraudulentia seu dolus (hebr). Certus de exauditione iam תג v. 3 denuntiat poenam ; et secundum LXX vulg unus aliquis ex calumniatoribus interpellatur : qualis retributio fiet tibi propter linguam dolosam ? seu apponetur tibi ad linguam dolosam? quid tibi eventurum censes? comminatio ei fit in
118:12
« Benedetto il Signore » (Bārākh Jahweh; cf. Gen. 24, 27; Ex. 18, 10); « Benedetto sii Tu, Signore » (Bārākh 'attāh Jahweh; cf. I Por. 29, 10; Ps. 118, 12). Assai frequente è presso gli Ebrei l'uso delle b. nel servizio liturgico, chiamato dalla Miśnāh « ordine (= rito) di b. » (sedher bērākhāh), come pure nella vita privata.
118:25
In latino si ha hosanna oppure osanna (greco ὕσπνά), riproduzione dell'ebraico hḗfāh-ndā' «salva, di grazia» (cf. Ps. 118, 25). In pratica, come appare dall'uso liturgico, sia cristiano che ebraico, il significato originario si era attenuato in una semplice esclamazione di gioia e di augurio, simile al nostro …
118:32
… 4, 16); altre volte sorge come un'improvvisa fiammata di amore divino, che non permette più sul momento di amare alcunché all'infuori di Dio (Ps. 72, 23-28), o una viva luce di fede (Eph. 1, 17-19), un giubilo del cuore che accelera il santo operare (Ps. 118, 32), o una specie di ebbrezza spirituale che si effonde in lodi divine (Eph. 5, 18-19), quali il Magnificat.
118:58
… non fanno che esprimere in maniera diversa lo stesso concetto (Origene, In Io., I, 116: PG 14, 49); s. Cipriano (De zelo et livore, 18: PL 4, 460); s. Basilio (Ep., 8, 7: PG 32, 257); s. Gregorio Nazianzeno (Oratio, 28, 17: PG 36, 48); s. Ilario (In Ps. 118, 58: PL 9, 555); s. Ambrogio (De bono mortis, 11: PL 14, 562); s. Agostino (Ep. 147, 8: PL 33, 605).
118:97
… Sono veramente intelligenti coloro che osservano la sua legge »; Ps. 21, 8: « Io ti darò l'intelligenza, ti mostrerò la via che devi seguire, sarò il tuo consigliere, il mio occhio veglierà su te »; Ps. 118, 97: « Come amo la tua legge, Signore. …
118:113
… L'o. di abbominazione è lecito (cf. Ps. 118, 113), se non eccede nel modo, ma può facilmente condurre all'o. di inimicizia, che è sempre illecito, e può raggiungere il vertice della malizia e suol chiamarsi diabolico.
118:148
… abbracciandola nel suo amore » (Is. 66, 12-13; s. Ignazio, Es. spir., n. 15), in una parola, la Grazia, considerata come comunicazione personale di Dio (Is. 58, 9). L'anima dedicata alla preghiera vuol rendere a Dio presenza per presenza, grazia per grazia (Ps. 118, 148), abbozzare il faccia a faccia dell'eterno trattenimento (II Cor. 5, 1-9).
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.