A feruent and attentiue prayer, to be deliuered from captiuitie, or anie other affliction.
1To thee have I lifted up my eyes, who dwellest in heaven.Cantico dei gradi. Alzai gli occhi miei a te, che fai tuo soggiorno ne' cieli.A gradual Canticle. TO thee haue I lifted vp mine eies, which dwellest in the heauens.Canticum graduum. Ad te levavi oculos meos, / qui habitas in cælis. 2Behold as the eyes of servants are on the hands of their masters, As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.Ecco che come gli occhi de' servi son fissamente rivolti alle mani de' padroni; Come gli occhi dell'ancella son fissamente rivolti alle mani della padrona; così gli occhi nostri al Signore Dio nostro in aspettando, ch'egli abbia di noi pietà.Behold as the eies of seruantes, are on the handes of their masters, As the eies of the handmaide on the handes of her mistresse: so are our eies to our Lord God vntil he haue mercie on vs.Ecce sicut oculi servorum / in manibus dominorum suorum; / sicut oculi ancillæ / in manibus dominæ suæ: / ita oculi nostri ad Dominum Deum nostrum, / donec misereatur nostri. 3Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt.Abbi pietà di noi, o Signore, abbi di noi pietà; perocché siam satolli di disprezzo oltre modo:Haue mercie on vs ô Lord, haue mercie on vs: because we are much replenished with contempt.Miserere nostri, Domine, miserere nostri, / quia multum repleti sumus despectione; 4For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud.Perché molto ne è satolla l'anima nostra: ella oggetto di obbrobrio ai facoltosi, e di scherno ai superbi.Because our soule is much replenished: reproch to them that abund, and contempt to the prowde.quia multum repleta est anima nostra / opprobrium abundantibus, et despectio superbis.
122:1
Berthier
Syriac also attributes it to him, though Zorobabel, etc., might recite it at their return. It may also refer to the captives groaning under oppression, (Calmet) and to every Christian, who must live in expectation of a better country. (St. Augustine) (Berthier, T. viii.)
122:2
Calmet
Masters. Expecting liberty, or rather food; though it may also imply that they are ready to run at the first sign, which they observe with attention. Thus Menelaus had his eyes on Agamemnon. (Homer) (Calmet)
Worthington
As servants, and particularly handmaids, are very attentive, and hope to receive sustenance, so we ought to pray with all earnestness to God for what is necessary. (Worthington)
All must come from Him.
Berthier
Until. Or "waiting for his having mercy on us." We shall not cease to look up to Him afterwards. (Berthier)
"Take care not to turn thine eyes away from mine." (Terent. Adelph. 2:1.)
122:4
Calmet
A reproach. Hebrew, "with the reproach of those at ease," etc., (Haydock) or "let reproach fall upon," etc. We are treated with too much scorn, Lamentations 3:30. (Calmet)
Worthington
Yet God will not permit his friends to be overcome, but encourages them to hope for speedy redress, when their sufferings are great. (Worthington)
122:2
Seruantes expecting necessaries at their masters handes, are commonly very attentiue to receiue that vvhich they hope for: so must the faithful praying God, be very attentiue, and not distracted in their prayers.
An other example of handmaides, who generally are more diligent then men.
122:3
Though God suffer his seruantes to sustaine some affliction and reprech, yet he heareth and deliuereth them before they be oppressed.
122:4
Seing persecution stil increase, or continevv long, the faithful are then specially to conceiue hope of speedie ••l. e•c.
122:1
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 69.2
… Only reflect how lofty they are. You see what I am, I see what you are; in all of us the body, which is corrupted, burdens the soul, and the earthly tabernacle weigheth down the mind that museth upon many things. Do we think we can say, “To Thee have I lifted up my soul, O Thou that dwellest in the heavens”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 123.1
1. …Let this singer ascend; and let this man sing from the heart of each of you, and let each of you be this man, for when each of you saith this, since ye are all one in Christ, one man saith this; and saith not, “Unto Thee, O Lord, have” we “lift up” our “eyes;” but, “Unto Thee, O Lord, have I lift up mine eyes” (
122:2
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 6
… Is the Lord to reign only until His enemies begin to be under His feet, and once they are under His feet will He cease to reign? Of course His reign will then commence in its fulness when His enemies begin to be under His feet. David also in the fourth Song of Ascents
sant'Agostino d'Ippona † 430 d.C. City of God 20.7
… but they are used in conformity with that usage frequently employed in Scripture and exemplified in the psalm, “So our eyes wait upon the Lord our God, until He have mercy upon us,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 123.4
4. What then followeth, since he hath said, “Unto Thee do I lift up mine eyes”? (
122:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 123.5
5. “For we have been much filled with contempt” (
122:4
sant'Agostino d'Ippona † 430 d.C. On Patience 12
… For there are some who attribute it to the strength of the human will, not which it hath by Divine assistance, but which it hath of free-will. Now this error is a proud one: for it is the error of them which abound, of whom it is said in the Psalm, “A scornful reproof to them which abound, and a despising to the proud.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.11
… not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord hath prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, “Reproach to these men that abound, and contempt to proud men.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 123.6
6. “Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.17
… Let us be poor, and we shall then be satisfied. Many who trust in the world, and are proud, are Christians; they worship Christ, but are not satisfied; for they have been satisfied, and abound in their pride. Of such it is said, “Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud:”
122:3
v. 3 petitione instanti declaratur, quae fulcitur et graviter jnculeatur, quia multum saturati sumus despectione, et cum securorum, despectione superborum. — Voces videntur et petitiones exsulum, quibus oggeritur : ubi est Deus tuus? vide 113 b, 2 et 41,4. Se sistunt Domino tamquam servos suos quos ne illusionibus et opprobris relinquat supphoees flagitant. Secundum LXX et vulg ultima pars ita concipitur, ut sit exsecratio in inimicos : opprobrium sit abundantibus τοῖς εὐθηνοῦσιν, et despectio eveniat superbis; quod in nos conutamen nimis abrupte id proponitur et per modum exclamationis, qua alibi maledieta in inimieos non exponuntur. Quare prior acceptio ex hebr praefertur. torrentem períransivit anima nostra, | forsitan pertransisset. anima nosíra aquam intolerabilem. Israel fateri debet : nisi Dominus nobiscum fuisset, plane destructi fuissemus impetü hostium (v. 1-5). Dominus furorem eorum atque insidias ad nihilum redegit; in eo adiutorium nostrum consistit (v. 6-8). Psaltes populo (divinam opem forte minus consideranti) explicite proponit tamquam rem certissimam, et vult ut explicite fateantur nisi fuisset Iahve qui erat nobiscum (hebr), et cum emphasi vult, ut repetant : nisi fuisset lahve qui erat nobiscum, tunc vivos nos deglutissent, cum exarderet füror eorum contra nos. Vim orationis turbat seu infringit illud. forte, forsitan vulg, quod neque in hebr neque in LXX habetur (perperam enim in vulg ἂν saepius redditur forte); ergo negligatur oportet. Pergitur hebr.
122:4
v. 4 tunc aquae absorbuissent nos, torrens transisset super animam nostram, v. ὃ tunc transissent super In gratiarum actionem pro ope praestita celebratur Dominus. Hostes describuntur velut ferae bestiae :.non dedit nos in praedam dentibus eorum (Hier); vide 7,3; 21,13.14 ; tamquam venatores qui "laqueos, retia ponunt; cf. 90,3. laqueus fractus est hebr; explicat 2 Baethgen פח intelligi rete plicatile cum duabus tabulis ligneis, vdd j | notio frangendi bene congruat. Cum quadam iubilatione ad grati animi - . — . significationem et laetitiam declarandam repetitur : laqueus contritus 2s — nos liberati ; ad v. 8 vide 120,2. Τὰ E Canticum graduum. Σ e M b ^ 4. Qui EUMD Domino, | sicut mons Sion ; | non commovebitur inaeternum | Comparationibus describitur qualis debeat esse confidentia in Deum EC in rebus adversis (v. 1-3). Adiungitur petitio, qua simul ostenditur E | Quanta firmitate et 8 roborari debeat animus vere confi- E | dentis 1 in Deo ostenditur comparatione : tahs scil. est sicut mons Sion. ; altera parte petunt a Deo, ut alii quoque adhue commorantes in exsilio redire velint ( Eus. Chrys. Theod. Heracl. Origenes m cat. Calm. ete.); alii secundam partem referunt ad tristem conditionem reducum, quae adeo a laetitia reditus diserepet. At in tali aeceptione, etsi aliqua unitas servari videatur, non commode explicatur v. 5-6; neque enim ad | Dein tanta est in utraque parte varietas, imo contrarietas affectuum sine certo vinculo unitatis. / Aliam viam nobis indicat alius interpres graecus, cuius mentionem σίαν, ἐσόμεθα παραχεχλημένοι, quando averterit Dominus captivitatem, erimus consolati. Etiam Aug. monet ad hune psalmum : quasi de praeterito loquitur, sed solet fieri ut. de praeterito loquens futura pro- ostenderet se figura praeteriti futura cogitare (M. 37, 1663). Et Ag. addit : 51 de futura liberatione intelligatur, omnia cohaerebunt. | Psaltes animo sibi fingit, quanto gaudio omnes exsultaturi sint in gloriosa instauratione. Explica perfecta ut prophetica, vel potius die futurum confidentiae exprimi perfecto; ergo explica : cum converterit Iahve sortem Sion, tunc erimus sicut consolati. Dictio hebr sensu ampliore adhibetur, non explicite de captivitate solvenda, sed de mutatione sortis in melius : hie ergo de instauratione exspectata. Hebr sicut somniantes ; sed ΡΣ corrige ex LXX in נחכמים (Wies.), syr ut ii qui laetantur, targ ut infirmi qui convaluerunt. Et istud gaudium multis modis pandetur : tunc implebitur risu os nostrum (hebr, Hier); cf. Iob 8,21 ; et lingua nostra exsultatione, canticis, 1ubilationibus ; haec sortis commutatio, cuius primus effectus est solutio exsilu, etiam admirationem gentium excitabit v. 2 tunc dicent, agnoscere debebunt opus lIahve ; impletum iri praedicit psaltes quod propheta 1am annutiavit : ponent Domino gloriam, laudem eius in insulis nuntiabunt ; efferte usque ad extrema terrae : redemit Dominus servum suum l[acob.(Is. 42,12; 40,20), et Deum reductione populi sanctificaturum esse nomen suum, ut sciant gentes, quia ego Dominus, pariter Ez echiel affirmat (36,23). laetabundi exclamabunt v. 3 vere magna nobis praestitit Deus; sumus laetantes, laeta festa agentes. | Talia animo praesagit pro futuro. At quando erit felix illud tempus? Precatur ut Dominus illud adducat: v. 4 verte sortem nostram, sicut in aestate solis ardore Siccantur; iterum aquis implentur pluviis autumnalibus ; sicut igitur Deus tdi reducit, ita vertat sortem nostram ; sicut torrens in austro, « hoc est, cum magno impetu, cum magna vehementia nos urgens et incitans » (Chrys.). Ipsum iam tempus exsilu eiusque affhetio consideratur ut praeparatio ad laetam rerum conditionem v. 5 qui seminant in. lacrimis, tempus exsilii est tempus poenae ; hanc poenam pii non sine dolore et lacrimis sustinent ; at (ut Os. 2,14) Deus duxit populum suum in desertum, in exsilium, et 1ib1 loquitur ad cor eius ; ex hac poena, ex hoe semine quod sparutique : v. 6 eundo vadit (quivis) flens, dum portat ad seminandum exsultatione portans manipulos suos. Hac imagine optime exprimitur ex exsilio ה erit iam describitur a prophetis ; vide. Ier. -Inseriptione hebraea psalmus attribuitur Salomoni; non ita in Graeci interpretes psalmum exponunt ut vaticinium de tempore post Unitatem psalmi recentiores aliqui negant, alii vero iuremerito tuentur ! . " » E. monentes, sine auxilio divino nihil prospere procedere, vel omnia a Deo 2 - donari, vel omnem successum plane a Deo dependere, in societate domes- \ E. tica et civili condenda (v. 1), labore sustentanda (v. 2), filiorum procreatione — /- in tempus futurum conservanda (3-5). | 3 Sententia in v. T est plane generalis, ita ut 1n. duobus exemplis E. ' exhibeatur omnem successum tandem repetendum esse ab auxilio di- . vino et sine illo auxilio in vanum laborare homines. Quare minime opus B est de aedificatione temph et de laboriosa custodia murorum tempore τ΄ procreati, ipsi quoque viribus valent et adulti patrem iuvare ac defen- P dere valent : filii excussorum, scribit Hier in epistola ad Marcellam : | excussos consuetudo sermonis humani vegetos, robustos, expeditos! = woeat (.M. 22,450; ep. 34); ita textus vulg secundum hanc explicatio- | , nem vocis congruit cum hebr. Ex comparatione cum sagittis, armis — effensionis et defensionis, facile sequitur v. 5 beatus qui pharetram — implevit huiusmodi sagittis. Tum si agitur de pugna : non confunden- —— tur (pluralem LXX apud Chrys. Theod. anonym. hebr Hier) cum — loquentur inimicis in porta, in porta, sat multi intelligunt de litiga- o» lione forensi; sed tales lites et iudicia male congruunt cum sagittis, — quibus pharetra impleta est, nisi supposueris etiam ad tribunalia 1udi- P €um reum accedere cum filiis armatis ad sui defensionem. Portas hose tium expugnari saepius dicitur (Gen. 22,17; 24,60. Iud. 5,8 etc) ; / su defendetur pater a filiis in. belhs (Gen.); armis bu età eam ficus pu claram hic intelligi posse Baethgen existimat. dec ^ m Canticum graduum. p» - Describitur felicitas domestica pi ו (v. 1-3). Haee proponib tur ut merces pietatis, quae Dei benedictio singulis et idu populo 61118- 6 gitatur (v. 4-6). : servat, animo et, opere "Dao servit. Felicitas eius vitae describitur v. 2 — quia; ipse labores manuum, fructus operum, negotiorum in suam = habebit utilitatem; quidquid operationibus suis acquiritur, non alieni Ἐς rapient, ipse hiuc. cf. Is. 3,10; a pio aberit illa maledictio Lev. 1-25, 16 et Deut. 28,30 Aie vineam et non vindemies eam ; Deus E 0 vocat, quo verbo et in Ezrae libro Septuaginta interpretes transtulerunt. A46 ΡΒ, 121. 3-6. — pa? 125. 7 ee NNI SU. laboribus eius benedicet. Vita porro domestica erit felicissima v. 3 1 uxor fecunda et grata, sicut vitis fructificans, erit in laferibus in inte-- rioribus domus penetralibus, modeste sese continet in interiore domo; filii tui sicut propagines olearum, plantationes olearum, florentes, | laeti, sicut germina olivarum (Hier) circa mensam tuam. | | Deseripta felicitas correspondet promissis veteris foederis; vide Lev. 26,9. Deut. 28,4 sqq. Quare psaltes ex ea pro omnibus proponit doctrinam et adhortationem v. 4, ut qui imagine felicitatis descriptae delectati sunt, aemulatione et studio pietatis similem sibi prospe- = ritatem mereri nitantur. Hisce votis in v. ὃ psaltes Dei benedictionem ex Sion adprecatur, eur ex Sion vide 9,12 Deus habitat in Sion; | 13:1: 49,3: 527 15*19,.25-11,08.-98,2; -Fehoitas dein privata augeatur gaudio et laetitia de bono statu Ierusalem ; et ei accedat, longa vita, ita ut oculis suis aspiciat filios filiorum suorum, numerosam turbam nepotum. Additur hebr et LXX apprecatio liturgica : pax super Israel, εἰρήνη ἐπὶ τὸν Ἰσραήλ, quae singulis optantur; toti demum populo in pacis ap- | precatione quasi in cumulo obtingant.
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.