The Iewes in captiuitie of Babylon, Christians in persecution, or other great tribulation, pray with confidence to be deliuered from danger, and sclander of wicked tongues, 5. lamenting their long indurance.
1In my trouble I cried to the Lord: and he heard me.Cantico dei gradi. Alzai le mie grida al Signore, mentre io era nella tribolazione, ed egli mi esaudì.A gradual Canticle. VVHEN I was in tribulation I cried to our Lord: and he heard me.Canticum graduum. Ad Dominum cum tribularer clamavi, / et exaudivit me. 2O Lord, deliver my soul from wicked lips, and a deceitful tongue.Signore, libera l'anima mia dalle labbra inique, e dalla lingua ingannatrice.O Lord deliuer my soule from vniust lippes, and from a deceiptful tongue.Domine, libera animam meam a labiis iniquis / et a lingua dolosa. 3What shall be given to thee, or what shall be added to thee, to a deceitful tongue?Che ti sarà egli dato, ovver, che riceverai tu per giunta per la tua lingua ingannatrice?What may be geuen thee, or what may be added vnto thee to a deceiptful tongue?Quid detur tibi, aut quid apponatur tibi / ad linguam dolosam ? 4The sharp arrows of the mighty, with coals that lay waste.Saette acute, vibrate da mano possente, e i carboni divoratori.The sharpe arrowes of the mightie, with coales of desolation.Sagittæ potentis acutæ, / cum carbonibus desolatoriis. 5Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar:Misero me, il mio pellegrinaggio è prolungato! son vissuto tra gli abitatori di Cedar:Woe is to me, that my seiourning is prolonged: I haue dwelte with the inhabitantes of Cedar:Heu mihi, quia incolatus meus prolongatus est ! / habitavi cum habitantibus Cedar; 6My soul hath been long a sojourner.lungamente è stata pellegrina l'anima mia.My soule hath bene long a seiourner.multum incola fuit anima mea. 7With them that hated peace I was peaceable: when I spoke to them they fought against me without cause.Fui pacifico con que', che odiavan la pace: quand'io parlava con essi, eglino mi si voltavan contro senza ragione.With them, that hated peace, I was peaceable: when I spake to them, they impugned me without cause.Cum his qui oderunt pacem eram pacificus; / cum loquebar illis, impugnabant me gratis.
119:1
Challoner
A gradual canticle. The following psalms, in number fifteen, are called gradual psalms or canticles, from the word gradus, signifying steps, ascensions, or degrees; either because they were appointed to be sung on the fifteen steps, by which the people ascended to the temple; or that in the singing of them the voice was to be raised by certain steps or ascensions: or that they were to be sung by the people returning from their captivity, and ascending to Jerusalem, which was seated amongst mountains. The holy Fathers, in a mystical sense, understand these steps, or ascensions, of the degrees by which Christians spiritually ascend to virtue and perfection; and to the true temple of God in the heavenly Jerusalem. (Challoner)
Berthier
Both these last interpretations seem more plausible and literal, as given by St. Chrysostom, etc. (Berthier)
Calmet
The allusion to the steps of the temple (Ezechiel xl.) is very uncertain, as well as the raising of the voice in higher notes during each psalm. (Calmet)
Menochius
They might be sung on a pulpit, 2 Esdras 9:4., and 2 Paralipomenon 20:19. (Menochius)
Berthier
The authors seem to have lived at the close of the captivity, (Calmet) though David might well compose these canticles during some of his trials, or foreseeing this event. (Berthier)
Worthington
They contain a consoling assurance of mankind's redemption, prefigured by the liberation of the Jews, and also that the power and fury of persecutors shall cease. (Worthington)
Calmet
Trouble. No time is more proper for prayer. (St. Chrysostom) (Calmet)
Worthington
Heard. I am encouraged by past experience to hope for redress. (Worthington)
119:2
Worthington
Tongue. From the Babylonians, who seek to delude me, (Calmet) and from detraction, which is most dangerous. (Worthington)
119:3
Calmet
Added. This is an usual form of denouncing vengeance, Ruth 1:17. The Babylonians are threatened with God's judgments, ver. 4. Some place these words in the mouth of God, answering the captives. How shall you be screened from the shafts of detraction? Fear not. The sharp, etc. (Calmet)
Worthington
What punishment is great enough for this sin? (Worthington)
119:4
Stat. Theb. v
Waste. Hebrew, "of juniper" or thorn trees, Job 30:4. The former is said to retain its heat a long time, and the latter is easily inflamed, Psalm 117:12. Such fiery weapons have been often used, Psalm 7:14., and 75:3. Spiculaque et multa crinitum missile flamma. (Stat. Theb. v.)
Calmet
How will God punish detraction? He will hurl his darts against the guilty, Habacuc 3:11. (Calmet)
Worthington
This is their reward, (Berthier) and what they deserve. (Worthington)
St. Augustine
Charity and good example will best counteract their baneful influence. (St. Augustine)
119:5
Haydock
Is prolonged. Hebrew, "is Meshec." (Haydock)
Berthier
But Houbigant rejects this as a place unknown; and the word may have the former signification, given by the Septuagint and St. Jerome. (Calmet) (Berthier)
Calmet
Moses speaks of Meshec, (Genesis 10:2.) or of the mountains separating Cholcis from Armenia, where the Jews might be dispersed, (4 Kings 17:23., and 1 Esdras 2:59., and 8:15.) as well as in Cedar, or Arabia Petrea, (Isaias 42:11.) where the Saracens afterwards inhabited, according to St. Jerome. (Loc. Heb.) (Calmet)
Berthier
Inhabitants. Hebrew, "tents," in which the people chiefly dwelt. (Berthier)
St. Chrysostom
From Cedar, the son of Ismael, sprung Mahomet, whose tyranny has been long felt. Cedar denotes the "darkness" of sin and error. The Jews bewailed their absence from the temple, and Christians their being unable to meet for the divine worship, and their banishment (Worthington) from heaven. (St. Chrysostom)
119:7
St. Jerome
Peaceable. Hebrew, "I spoke peaceable, and they warlike things. (St. Jerome)
Haydock
Literally, "I was peace, and when I spoke, they flew to war." (Haydock)
Haydock
Cause. This is easily understood from the context, (Berthier) though not expressed in the original. (Haydock)
119:1
Former experience of Gods mercie in hearing the prayers of those that inuocated him, geueth hope that he wil heare in like case.
119:2
Nothing is more dangerous then vntrue and deceiptful tongues, nothing more damage then to diminish, and detract from the good same of the iost: and therfore this is a most necessarie prayer, that God wil deliuer vs, from the wicked tongues of. Turkes, Heretikes, and other wicked men.
119:3
What punishment is great ynough for wicked tongues?
119:4
Surely the malice of wicked tongues deserueth sharpest punishments to be afflicted by strong handes.
119:5
Iewes lamented their long absence from the holie land, especially from Ierusalem, and the Temple. Christians mourne for their restraint from Gods Seruice, and long perigrination from heauen.
Of Cedar the sonne of Ismael. came Mahomet, the Turkes false prophet, whose tyrannie is great and long. The name Cedar is interpreted, blackenes, and obscuritie, which signifieth darkenes of error, and sinne.
119:7
The wicked afflict those that geue no cause of offence.
119:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.2
… let us see how he suffereth the tongues of detractors and of constant opponents, and—a still greater peril—of pretended counsellors, who lead him astray from salvation…He then, who will ascend, first of all prayeth God against these very tongues: for he saith, “When I was in trouble, I called on the Lord; and He heard me” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.34
… thou shalt cry, and He shall say, Here am I.” Sometimes also excess of trouble causes it to be heard, as it is said: “When I was in trouble I called unto the Lord, and He heard me;”
119:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.3
3. “Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue” (
papa san Leone I Magno † 461 d.C. Sermons 16
… But these treacherous designs, dearly beloved, with a shepherd’s care, and so far as the Lord vouchsafes His aid, we will defeat. And taking heed lest any of the holy flock should perish, we admonish you with fatherly warnings to keep aloof from the “lying lips” and the “deceitful tongue” from which the prophet asks that his soul should be delivered
119:3
san Gregorio di Nissa † 395 d.C. On 'Not Three Gods.' 1
… for this is the prompting of the law of nature: but as you turn your ranks, and send against us the assaults of those darts which are hurled by the opponents of the truth, and demand that their “hot burning coals”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.7
… These ideas he thinks are intended in the words of Isaiah: “Their worm shall not die neither shall their fire be quenched.” And in the words addressed to Babylon: “Thou hast coals of fire, thou shalt sit upon them, these shall be thy help.” So also in the Psalm it is said to the penitent;
san Girolamo † 420 d.C. Against the Pelagians 3.6
… for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips”; and afterwards one of the seraphim brings a hot coal, taken with the tongs, to purify the prophet’s lips, for he was not, according to the tenor of your words, arrogant, but he confessed his own faults. Just as we read in the Psalms,
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.2
… Our intention then was known to Thee; but to men—excepting our own friends—was it not known. For we had determined among ourselves not to let it get abroad to any; although Thou hadst given to us, ascending from the valley of tears, and singing the song of degrees, “sharp arrows,” and destroying coals, against the “deceitful tongue,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.14
… By what other arrows is he kindled, who, desirous of returning to God, and coming back from wandering, asketh for help against crafty tongues, and to whom it is said, “What shall be given thee, or what added to thee against the crafty tongue? Sharp arrows of the mighty, with devastating coals:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.4
4. And thy Lord saith unto thee, “What shall be given thee, or what shall be set before thee, against the deceitful tongue?” (
119:4
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 7.22
… Are we not to know ourselves? Are we not to cast away visible things? Are we not to look to the things unseen? Are we not, even if we are somewhat grieved, to be on the contrary distressed at our lengthened sojourn,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.4
… What shall be given thee, that is, as a weapon to oppose to the deceitful tongue, to guard thyself against the deceitful tongue? “Or what shall be set before thee?” He asketh to try thee: for He will answer His own question. For He answers following up his own inquiry, “even sharp arrows of the Mighty One, with coals that desolate, or that lay waste” (
119:5
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
… since they either toil painfully through longing for those things which are to come, as he who said, ‘Woe is me that my pilgrimage is prolonged
san Gregorio di Nissa † 395 d.C. On Virginity 4
… as the Psalmist-poet says in his heavenly songs. Truly, they live in darkness who sojourn in these living tabernacles; wherefore that preacher, groaning at the continuance of this sojourn, says, “Woe is me that my sojourn is prolonged
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.33
… For on this earth we are strangers and foreigners; we have to return thither whence we have come down, we must strive and pray not perfunctorily but earnestly to be delivered from the guile and wickedness of men full of words. And he who knew the remedy groaned that his sojourn was prolonged, and that he must dwell with the unjust and sinners.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.125
125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
Now, in the first place, not all things spoken in the Psalms by David, are spoken in the person of David. For it is he himself who saith, “I have dwelt in the tents of Kedar;” (
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,”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.22
… and that it is to this that we may apply the Psalmist’s prayer, he being in this low condition and longing to return to his former dwelling place:
san Girolamo † 420 d.C. The Letters of St. Jerome 22.40
… “In the day the drought consumed me and the frost by night.” So we must love Christ and always seek His embraces. Then everything difficult will seem easy; all things long we shall account short; and smitten with His arrows, we shall say every moment: “Woe is me that I have prolonged my pilgrimage.”
san Girolamo † 420 d.C. The Letters of St. Jerome 39.3
… For “whilst we are at home in the body, we are absent from the Lord.” Our one longing should be that expressed by the psalmist: “Woe is me that my pilgrimage is prolonged, that I have dwelt with them that dwell in Kedar, that my soul hath made a far pilgrimage.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.1
… We have lost her, it is true, but the heavenly mansions have gained her; for as long as she was in the body she was absent from the Lord and would constantly complain with tears:—“Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar; my soul hath been this long time a pilgrim.”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… To our flock belong the sad, the pale, the meanly clad, who, like strangers in this world, though their tongues are silent, yet speak by their dress and bearing.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.14
… “These are the gates of the Lord” he saith, “the righteous shall enter into them” ( ver. 20 ). At least let no wicked man enter there, that Jerusalem which receiveth not one uncircumcised, where it is said, “Without are dogs.” Be it enough, that in my long pilgrimage “I have had my habitation among the tents of Kedar:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.5
5. “Alas, that my sojourning is become far off!” (
119:6
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 88.1
… But now, when all that has been done, both on your side and on ours, is impartially considered, it is found that we are suffering what is written, “They rewarded me evil for good;” and (in another Psalm), “My soul hath long dwelt with him that hateth peace. I am for peace: but when I speak, they are for war.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 19.28
… "If thine enemy hunger, feed him; if he thirst, give him drink." This also is quoted by the apostle. In the Psalm, too, it is said, "I was a peace maker among them that hated peace;"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.89
… May the Lord grant to us a song of degrees, in which we may say, "When I am with those who hate peace, I am peaceful. When I would speak with them, they are wont to fight me without cause."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.18
… the whole floor will not fly, save when He at the last shall winnow. But what shall we do, save with this man sing, with this man pray, with this man mourn and say securely, “He shall redeem in peace my soul” ( ver. 18 ). Against them that love not peace: “in peace He shall redeem my soul.” “Because with those that hated peace I was peace-making.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.7
… Speaking of the time of his wandering, he said that he wandered in the tents of Kedar. Wherefore? Because “my soul hath wandered much.” He wandereth there where he ascendeth. He wandereth not in the body, he riseth not in the body. But wherein doth he ascend? “The ascent,” he saith, “is in the heart.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 85
But let your holiness be well assured that we are disposed to peace. For if the prophet says, “With them that hate peace I was peaceful,”
119:7
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 13.16
… As this is taught in the Gospel, so is it foretold by the prophets. We read, "As a lily among thorns, so is my beloved among the daughters;" and again, "I have dwelt in the tabernacles of Kedar; peaceful among them that hated peace;"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.1
… But as it is written, "With those who have hated peace I am more peaceful,"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.8
8. “With them that hated peace, I was peaceful” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.19
… so that, while I in my long wandering do what I mourn in another Psalm, that is, while I “labour for peace among them that hate peace,”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.22
… And again they are to be admonished to keep inwardly with undiminished love the same peace which in their external relations they disturb by their reproving voice. Both which things David declares that he had prudently observed, saying, With them that hate peace I was peaceable; when I spake unto them, they fought against me without a cause (
119:4
v. 4 sagittae potentis, Dei scil., acutae, Deus ultor exsistet ; de sagittis Dei vide 17,15 ; cum dU δῆς desolatoriis LXX 55.0% ER Chrys. ἐρημοποιοῖς, δαπανῶσι, χαταναλίσχουσιν, qui vastant, perdunt, consumunt; sagittae acutae, quae secum ferunt carbones, ardores, flammas devastantes. In hebr legitur active : quid dabit aut apponet tibi, hngua dolosa (tibi, mascul. ; constructio ad sensum) ; cum carbonibus genistarum ; dicunt genistis optimos praeberi SS et ardores magnos ; ceterum Aq ἀρχευθίναις, uti Hier quoque cum carbonibus iuniperorum, Sym μετὰ ἀνθράχων ἐστοιδασμένων cum carbonibus aggestis. Sensum ita concipit Theod. : ne animum despondeas ab iniqua lingua percussus ; parata enim sunt supplicia a a iusto iudice emissa ; quae sagittarum acumen et carbonum vim imitantur. | Modus loquendi : quid dabit aut apponet est alias forma iurandi, exsecrandi, poenam imprecandi (| Reg. 9,17; 14,44; 25,22 etc.); unde supplicii infhgendi notio hic quoque quasi sponte sua enascitur ; sine liberis. lam si in v. 3 ἃ Domino Betti poena, in v. 4 hanc enuntiarl, videtur esse maxime conveniens; dabit sagittas et insuper carbones ardentes ; vide 10,7 ; multo minus congruit in sagittis et carbotione v. 3 et 4 sat magna cernitur varietas ; assumitur ut. subiectum lingua : quid tibi prodest, aut nocet lingua dolosa? et in v. 4 describitur vel effectus vel poena ; alii referunt /ibi ad Dominum : quid tibi dolosa, scil. quia permittis eam iniuriam inferre ? etn v. 4 per sarcasmum : en, plurima mala generantur. Conqueritur quod inter eiusmodi homines vitam degere debeat. Veteres consentiunt in interpretatione de habitatione prolongata ; 18 LXX vulg Hier syr; Aq προσηλύτευσα ἐν μαχρυσμῷ advena fui longo tempore, Sym παροιχῶν παρείλχυσα habitans tardavi; ergo משך non de populo Meschech (Gen. 10,2. Ez. 27,13 etc.) interpretati sunt, sed a verbo trahere, prolongare; solum targum habet : peregrinatus sum cum Ausoniis. Recentiores plerumque retinent Meschech ob membrum parallelum Cedar; sed duas gentes adeo inter se dissitas nominari caretur, sed gentes illae essent, utpote barbarae, quasi typi et symbolum calumniatorum et litigantium. Uti veteres textum conceperunt, psaltes videtur deplorare quod habitet cum tabernaculis Cedar, μετὰ τῶν σχηνωμάτων LXX, hebr, Hier; Cedareni Ismaelitae (Gen. 25,13) nomades in deserto syro-arabico, cf. M. Hagen, Lexicon bibl. s. v. osoribus pacis ; ipse quidem quasi totus est paz ; at 81 loquitur, illi ad pugnam (parati sunt). Sensum rite exprimunt LXX, vulg ; Hier : ego
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.