The Psalmist earnestly prayeth God to geue him leaue, & to shew him where, to build a Temple. But more especially prayeth for, and prophecieth the coming of Christ, the promised Sonne of Dauid, 14. signifying Gods promise therof, and of establishing his Church.
1O Lord, remember David, and all his meekness.Cantico de' gradi. Ricordati, o Signore, di Davidde, e di tutta la sua mansuetudine,A gradual Canticle. REMEMBER Dauid ô Lord, and al his meekenes:Canticum graduum. Memento, Domine, David, / et omnis mansuetudinis ejus: 2How he swore to the Lord, he vowed a vow to the God of Jacob:E del come ei giurò al Signore, o del come fe' voto al Dio di Giacobbe,As he sware to our Lord, vowed a vowe to the God of Iacob.sicut juravit Domino; / votum vovit Deo Jacob: 3If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:(Dicendo): Se io entrerò al coperto nella mia casa, se io salirò al mio letto per riposare.If I shal enter into the tabernacle of my house, if I shal ascend into the bed of my couch.Si introiero in tabernaculum domus meæ; / si ascendero in lectum strati mei; 4If I shall give sleep to my eyes, or slumber to my eyelids,Se darò sonno a' miei occhi, e quiete alle mie pupille,If I shal geue sleepe to mine eies, and slumbering to mine eie liddes:si dedero somnum oculis meis, / et palpebris meis dormitationem, 5Or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.E requie alle mie tempia fino a tanto che io trovi un luogo al Signore, un tabernacolo al Dio di Giacobbe.And rest to my temples: vntil I finde a place for our Lord, a tabernacle for the God of Iacob.et requiem temporibus meis, / donec inveniam locum Domino, / tabernaculum Deo Jacob. 6Behold we have heard of it in Ephrata: we have found it in the fields of the wood.Ecco che noi udimmo come (sua sede) era in Ephrata: la trovammo nei campi selvosi.Behold we haue heard of it in Ephrata: we haue found it in the fildes of the wood.Ecce audivimus eam in Ephrata; / invenimus eam in campis silvæ. 7We will go into his tabernacle: we will adore in the place where his feet stood.Entreremo nel suo tabernacolo: lo adoreremo nel luogo dove i suoi piedi si posarono.We wil enter into his tabernacle: we wil adore in the place where his feete stood.Introibimus in tabernaculum ejus; / adorabimus in loco ubi steterunt pedes ejus. 8Arise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified.Su via, o Signore, vieni nella tua requie: tu, e l'arca di tua santità.Arise Lord into thy rest, thou and the arke of thy sanctification.Surge, Domine, in requiem tuam, / tu et arca sanctificationis tuæ. 9Let thy priests be clothed with justice: and let thy saints rejoice.I tuoi sacerdoti si rivestano di giustizia, ed esultino i tuoi santi.Let thy Priestes be clothed with iustice: & let thy sainctes reioyce.Sacerdotes tui induantur justitiam, / et sancti tui exsultent.
10For thy servant David’s sake, turn not away the face of thy anointed.Per amor di Davidde tuo servo non allontanare la presenza del tuo Cristo.For Dauid thy seruants, sake, turne not away the face of thy Christ.Propter David servum tuum / non avertas faciem christi tui. 11The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne.Signore ha fatto promessa giurata, e verace a Davidde, e non la renderà vana; la tua prole porrò io sul tuo trono.Our Lord hath sworne truth to Dauid, and he wil not disapoint it: Of the fruite of thy wombe I wil set vpon thy seate.Juravit Dominus David veritatem, / et non frustrabitur eam: / De fructu ventris tui / ponam super sedem tuam. 12If thy children will keep my covenant, and these my testimonies which I shall teach them: Their children also for evermore shall sit upon thy throne.Se i tuoi figliuoli saran fedeli al mio testamento, e ai precetti, che io ad essi insegnerò: I loro figliuoli ancora in perpetuo sederanno sopra il tuo trono.If thy children shal keepe my testament, and these my testimonies which I wil teach them: Their children also euen for euer, shal sit vpon thy seate.Si custodierint filii tui testamentum meum, / et testimonia mea hæc quæ docebo eos, / et filii eorum usque in sæculum / sedebunt super sedem tuam. 13For the Lord hath chosen Sion: he hath chosen it for his dwelling.Perché il Signore si è eletta Sionne: se, la è eletta per sua abitazione, (dicendo):Because our Lord hath chosen Sion: he hath chosen it for an habitation to himself.Quoniam elegit Dominus Sion: / elegit eam in habitationem sibi. 14This is my rest for ever and ever: here will I dwell, for I have chosen it.Questa è la mia requie pe' secoli: qui io abiterò, perchè me la sono eletta.This is my rest for euer and euer: here wil I dwel because I haue chosen it.Hæc requies mea in sæculum sæculi; / hic habitabo, quoniam elegi eam. 15Blessing I will bless her widow: I will satisfy her poor with bread.La sua vedova benedirò largamente: satollerò di pane i suoi poveri.Blessing I wil blesse her widow: her poore I wil fil with breades.Viduam ejus benedicens benedicam; / pauperes ejus saturabo panibus. 16I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.I suoi sacerdoti rivestirò di santità, ed esulteranno grandemente i suoi santi.Her Priestes I wil clothe with saluation: and her sainctes shal reioyce with ioyfulnes.Sacerdotes ejus induam salutari, / et sancti ejus exsultatione exsultabunt. 17There will I bring forth a horn to David: I have prepared a lamp for my anointed.Ivi farò, che a Davidde spunti regal possanza: ho preparata al mio Cristo una mia lampana.Thither wil I bring forth a horne to Dauid, I haue prepared a lampe to my Christ.Illuc producam cornu David; / paravi lucernam christo meo.
18His enemies I will clothe with confusion: but upon him shall my sanctification flourish.I nemici di lui coprirò di confusione: ma in lui fiorirà la mia santità.His enemies I wil clothe with confusion: but vpon him shal my sanctification florish.Inimicos ejus induam confusione; / super ipsum autem efflorebit sanctificatio mea.
131:1
David. Jesus Christ, (St. Hilary, etc.) or the pious king David, when he intended to build the temple. Solomon adopts some of the verses at his dedication, (ver. 8., and 2 Paralipomenon 6:41.; Haydock) and some have attributed the psalm to him, to the captives, or to some prophet in the time of the Machabees, though the prophets then, in fact, appeared no longer. (Berthier) See Psalm xliii., lxxiii., lxxvi., lxxxviii., and xcviii.
Berthier
The Jews allow, that some verses regard the Messias, of whom the whole may be explained in a spiritual, (Calmet) or even in the second literal sense. (Berthier)
Worthington
It is usual for David, Moses, etc., to speak of themselves in the third person. (Worthington)
Haydock
Meekness. Hebrew also, "humility," (Calmet) or "affliction," (St. Jerome) as the prophet might have all this in view. David gave abundant proofs of his humility (2 Kings 7:2, 13.; Berthier) and moderation, and was greatly afflicted all his life. (Haydock)
Blessed are the meek, Matthew 5. Christ has set before us his own example.
131:2
Berthier
Jacob. Probably after he had removed the ark to Sion. (Berthier)
Calmet
What is omitted in one place, is thus explained elsewhere. (Calmet)
Worthington
David had a most earnest desire to build the temple; and though the honour was reserved for his son, he prepared the materials. (Worthington)
Berthier
He acknowledges that without God, he cannot perform his vow. (Berthier)
St. Augustine
We have engaged to be the temples of God. (St. Augustine)
131:3
Calmet
If. He expresses his vow in the form of an imprecation, without expressing the penalty, as he submits to the rigour of God's justice, if he proves faithless. (Calmet)
Worthington
He vows to take no rest, till he might, if it so pleased God, find a place to build a temple. (Worthington)
Haydock
This he discovered; yet was not permitted to execute his pious designs. How does his fervour confound our neglect of salvation! (Haydock)
St. Augustine
Self-love shuts the door of our heart against Christ. (St. Augustine)
131:5
Berthier
Temples. This seems to have been in the copies of Septuagint and Theodotion. It is not correct to say that the former added it by inspiration, as they were only interpreters. (Berthier)
Calmet
It was marked as an addition in the Hexapla. (Calmet)
131:6
Challoner
Heard of it in Ephrata. When I was young, and lived in Bethlehem, otherwise called Ephrata, I heard of God's tabernacle and ark, and had a devout desire of seeking it; and accordingly I found it, at Cariathiarim, the city of the woods: where it was, till it was removed to Jerusalem. See 1 Paralipomenon xiii. (Challoner)
Worthington
Or it was revealed to David, that the temple should be built in that part of Jerusalem, which looked towards Bethlehem, and is surrounded with woods. All the plan was laid before him, 1 Paralipomenon xxviii. (Worthington)
But it is not probable that Jerusalem should be thus described, and there is no proof that the threshing-floor of Ornan was woody. It seems rather, that the psalmist alludes to the ark, first at Silo, secondly in the country of Ephraim, or the Ephratheans, (Psalm 77:60, 67., and Judges 12:5.) for 328 years, and afterwards at Cariathiarim, for other 70. The captives may also recount its different stations, and pray that it may be restored; though it seems never to have been placed in the second temple.
Calmet
It, (eam) the tabernacle, which in Hebrew is feminine. (Calmet)
Haydock
Yet as the text has tabernacles, or "dwellings," mishcanoth, (ver. 5.) and as the Mosaical tabernacle was kept at Silo or Gabaon, and was not with the ark at Cariathiarim, we may perhaps suppose, that the psalmist alludes to the ark, (Haydock) or to the thing indefinitely, (Berthier) where the glory of the Lord was displayed. St. Jerome and Houbigant have "him," the God of Jacob. (Haydock)
Calmet
The Fathers explain it of Jesus Christ, (Theodoret) who was born at Bethlehem, (Worthington) and was prefigured by the temple, (Calmet) styled "the fields of wood." Hebrew sede yahar, to intimate the great extend and quantity of wood used in it; though (Haydock) Cariathiarim, "the city of the woods," may be meant. (Calmet)
131:7
Worthington
Stood. If David did this out of devotion, why may not Christians visit the places sanctified by the presence of our Saviour? (Worthington)
Calmet
God had not chosen to have a temple before the time of Solomon, 2 Kings 7:6. (Calmet)
131:8
Berthier
Sanctified. Hebrew, "ark of thy strength," which title proceeds from the sanctity of God, who resides there, 1 Kings 6:20. Our heart ought to be his resting place, Isaias 66:2. (Berthier)
Worthington
Leaving Silo, etc., come into thy temple, with the ark where thou sanctifiest thy people. He contemplates a higher mystery, the coming of the Messias, and his glorious resurrection. (Worthington)
Calmet
The same words were repeated, when the ark was removed in the desert, and by Solomon, as they might be also by the captives. (Calmet)
131:9
Justice. And all virtues, (Berthier) of which their robes were emblematical.
Calmet
Saints. Levites. (Chaldean) (Calmet)
Berthier
Let both priests and Levites perform well their sacred functions, (Worthington) and may all the faithful act up to their vocation. (Berthier)
Calmet
Rejoice. Hebrew, "sing," which was the office of the Levites. (Calmet)
Haydock
Yet the original term is more comprehensive, and denotes all the emotions of joy. (Haydock)
131:10
Worthington
Sake. What confidence are we not taught to place in the merits of the saints! The captives remind God of the virtues of David and Solomon, and use their expressions to move him to shew mercy, and to restore the temple to its ancient splendour; (Calmet) or rather, (Haydock) the consideration of David's being a man according to God's own heart, to whom various promises had been made for the establishment of his seed, is adduced to move the Lord to send the Messias speedily. (Worthington)
St. Augustine
The future obstinacy of many Jews in rejecting him, was foreseen and deprecated. (St. Augustine)
Haydock
Anointed. Do not cover me with confusion, (Calmet) or delay the promised Redeemer. (Haydock)
131:11
Berthier
Make. Literally, "deceive him." Hebrew, "will not turn from it," the truth. (Berthier)
Calmet
Thy. St. Cyprian and St. Hilary read, "my throne," which belonged to the Lord, 1 Paralipomenon 29:23. (Calmet)
Haydock
But it might also be styled David's, as the promises were made to him. (Haydock)
St. Augustine
Christ was born of the virgin's womb, without having any man for his father. (St. Augustine)
This promise actually was fulfilled in Solomon, and in Christ, who would infallibly possess the throne, 2 Kings vii., and Acts 2:But Christ reigns over all. (Berthier) (Luke 1:32.)
Haydock
St. Peter hence proves our Saviour's resurrection, (Worthington) and power in the Church. (Haydock)
After the captivity, the royal power was not enjoyed by the family of David: which ought to have persuaded the Jews to acknowledge Christ and his eternal spiritual kingdom.
131:12
St. Hilary
If. The promises made to the carnal posterity of David were conditional, and seem to imply, that they would forfeit them. (St. Hilary)
Calmet
But those regarding the Messias are absolute. (Calmet)
Worthington
Yet heaven is only promised to his children in the Church, if they observe God's commandments, Romans 8:17. (Worthington)
Berthier
The kings of Juda seem not to have believed these threats; and many Christians live as if heaven required no conditions on their part. God knew what would be the event; but he speaks thus to testify their free-will, and his desire to preserve the temporal throne of David, at least till the coming of the Messias, if the Jews had proven faithful. (Berthier)
131:14
Haydock
This. God is introduced speaking to the end. (Haydock)
Calmet
Chosen. Hebrew, "desired." This relates to his spouse, the Church. (Calmet)
Worthington
He dwelleth in this Sion for ever. (Worthington)
Berthier
It was the figure of the Christian Church, as this is of heaven, Hebrews 12:22. (Berthier)
131:15
Berthier
Widow. Whose name is often joined with orphans, and the poor, as the Hebrew Tsedah may imply one "desolate," 1 Timothy 5:5. (Berthier)
Haydock
The Greek copies vary: some have widow, and others, "prey," which is most commonly given as the sense of the Hebrew. (Haydock)
Calmet
The poor priests and Levites, who had no land, shall be abundantly supplied. (Calmet)
Worthington
The Church, though deprived of Christ's visible presence, is replenished with many blessings, and her humble children are relieved with the holy Sacraments. (Worthington)
131:16
Berthier
Salvation. To instruct others. (Berthier)
Worthington
The Church hath always had some virtuous priests and laics. (Worthington)
131:17
Berthier
There. Literally, "thither," (Haydock) Illuc, as Christ came from heaven. (Berthier)
Calmet
Horn. Power and glory. This regards Solomon, and the Messias. Hebrew, "I will make to bud," etc., alluding to Christ's miraculous birth, Isaias 4:2. (Calmet)
Calmet
Lamp. St. John the Baptist, (John 5:35.; St. Athanasius) or Christ himself, (Luke 2:32., and Apocalypse 21:23.) though it may also be understood of David's son and successor. (Calmet)
Berthier
Yet this lamp was too dreadfully extinguished. (Berthier)
Worthington
Christ protects his Church, which is placed for the instruction of all. (Worthington)
131:18
Calmet
My. Hebrew, "his diadem," (S. Ser.[St. Jerome?]) or "consecration." The glory of David was great, as a figure of Christ, to whom this more properly belongs. He is the king of ages, without sin, etc. (Calmet)
131:6
We have heard of it in Ephrata.... When I was young, and lived in Bethlehem, otherwise called Ephrata, I heard of God’s tabernacle and ark, and had a devout desire of seeking it; and accordingly I found it at Cariathiarim, the city of the woods: where it was till it was removed to Jerusalem. See 1 Par. 13.
131:1
It is an vsual thing that Dauid, Moyses, & other Prophetes speake of themselues in the third person.
131:2
King Dauid desiring, and so farre as lay in him, promising to build a Temple to God, vvith great instance prayed that he might persorme the same. But God disposing othervvise, that not he, but his sonne should build it, he neuertheles prepared the matter, vvorkemen, and money, shevved the forme, and disposed the Leuites hovv to serue therin.
131:3
Moreouer by vovv depriued himself of entering into his ovvne house, or taking his ordinarie rest, til he might (if it so pleased God) knovv the place vvhere it should be built.
131:6
It vvas reueled to Dauid, that the Temple should be built, in that part of Ierusalem, vvhich looketh tovvards Bethleem (othervvise called Ephrata) vvhere our Sauiour vvas borne.
VVithin Ierusalem, vvhich is compassed vvith vvoodes. In this vision also the vvhole forme of the Temple vvas reueled vnto him, as he testifieth. 1. Par. 28. v. 19. Al thinges, quoth he, came vvritten vvith the hand of our Lord vnto me: that I might vnderstand al the vvorkes of the paterne.
131:7
Holie Dauid moued vvith exceding deuotion, repared to the place, vvhere Gods Temple should be built.
& adored God, vvhere the Propitiatorie, as a footstoole representing Gods presence, should stand. VVhat meruel then if deuotion moue Christians, to visite the holie places, vvhere our Sauiour, God and Man vvas Incarnare, vvas borne, suffered death, vvas buried, ascended into heauen, or anie other place vvhere his feete stood.
131:8
O God, leauing Silo, Gabaon, and the like places, come into thy holie Temple.
VVith the Arke of couenant, vvhere thou sanctifiest thy people. And here againe the Prophet illuminated vvith a higher Mysterie, and inflamed vvith more deuotion, prayeth for Christes coming into the vvorld, and that after his Passion he vvil rise, not only in glorie of soule, but also of bodie, prefigured by the Arke of testimonie, vvhich vvas in the tabernacle, and after in the Temple.
131:9
Grant therfore that thy Priestes, vvhich must offer sacrifice in this sacred place, be indued vvith vertues, and good life vvorthie of their degree:
and the Leuites vvho are ordained to serue there, be likevvise made fitte for their diuers functions, both in the old and nevv Testament.
131:10
And seing thou hast geuen such meeknes, deuotion, zele, sinceritie, and other vertues making him a man according to thyne ovvne hart, and therupon promised to establish his sede,
differ not to send thy promised Messias, Christ our Redemer.
131:11
Henceforth to the end of this Psalme, the Prophet relateth Gods reuelation to him: That he hath truly promised vvith an oath,
and vvil performe,
to sette one of Dauids sonnes vpon his Throne: vvhich vvas not only fulfilled in Salomon, vvho reigned in great peace, and builded the Temple, but especially in Christ the Sonne of Dauid, to vvhom our Lord God gaue the seate of Dauid his father & he shal reigne in the house of Iacob for euer. and of his kingdom there shal be no end. Luc. 1. v. 32. 33. By this promise S. Peter also proueth Christs Resurrection. Act. 2 v. 30.
131:12
Concerning the children of Christ, members of his kingdom the Church, the promise is conditional, if they obserue Gods commandments, they shal sit vpon his seate: be coheyres of his kingdom. Rom. 8 v. 17.
131:14
Sion, the Catholique Church, is a perpetual place where God dwelleth.
131:15
The Church vvanting Christs visible presence, is replenished vvith manie blessinges,
and al her humble children are releeued vvith holie Sacraments.
131:16
The Church hath alwayes some holie Priestes;
and some holie people.
131:17
Of this Church, elected by God, Christ is the Protector, and strong defence.
and the same Church shal be a perpetual lampe, vvherby others may come to him.
131:1
san Girolamo † 420 d.C. The Letters of St. Jerome 76.1
… For I know that my master and Lord and God has said in the lowliness of His flesh: “Learn of me; for I am meek and lowly in heart,” and that before this He has sung by the mouth of David: “Lord, remember David and all his gentleness.”
san Girolamo † 420 d.C. The Letters of St. Jerome 82.1
… Your opening words echo the humility of Christ who saved men not with thunder and lightning but as a wailing babe in the manger and as a silent sufferer upon the cross. You have read the prediction made in one who was a type of Him, “Lord, remember David and all his meekness,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.2
2. “Lord, remember David, and all his meekness” (
131:2
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “Surely I will not come into the tabernacle of my house nor go up into my bed: I will not give sleep to mine eyes, or slumber to my eyelids, or rest to the temples of my head, until I find out a place for the Lord, an habitation for the…God of Jacob.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.2
… and it is said to God, “Lord, remember David, and all his meekness.” For what purpose? “How he sware unto the Lord, and vowed a vow unto the Almighty God of Jacob” (
131:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.2
… nevertheless, he prayeth the Lord to fulfil it in these words, “O Lord, remember David, and all his meekness.” In this temper he vowed his vow, and there should be a house of God: “I will not come within the tabernacle of mine house, nor climb up into my bed” (
131:4
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.2
… nevertheless, he prayeth the Lord to fulfil it in these words, “O Lord, remember David, and all his meekness.” In this temper he vowed his vow, and there should be a house of God: “I will not come within the tabernacle of mine house, nor climb up into my bed” ( ver. 3 ). “I will not suffer mine eyes to sleep, nor mine eyelids to slumber” (
131:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.2
… “I will not come within the tabernacle of mine house, nor climb up into my bed” ( ver. 3 ). “I will not suffer mine eyes to sleep, nor mine eyelids to slumber” ( ver. 4 ). This seemeth not enough; he adds, “Neither the temples of my head to take any rest, until I find out a place for the Lord; an habitation for the God of Jacob” (
131:6
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
… the holy prophet David, seeing in the Spirit that we should from wild beasts become like the dwellers in heaven, says, “Rebuke the wild beasts of the wood,” evidently signifying, not the wood disturbed by the running of wild beasts, and shaken with the roaring of animals, but that wood of which it is written: “We found it in the fields of the wood.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… He does not say, My portion is in the meadows, or in the woods, or the plains, except perchance those wooded plains in which the Church is found, of which it is written: “We found it in the wooded plains.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “Lo we heard of Him at Ephratah: we found Him in the fields of the wood.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.65
146. Augustin answered: Consider for a short space to how many, and with what intensity, the cry of "Praises be to God," proceeding from your armed men, has caused others to mourn.
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 1.8
… Certainly “we have found it in the fields of the woods,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 96.5
5. …For the spot where he wished to build the house, is itself woody, where it was said yesterday, “we found it in the wood.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.5
5. “Lo, we heard of the same at Ephrata” (
131:7
san Girolamo † 420 d.C. The Letters of St. Jerome 46.7
… the apparition there of the bodies of the saints could be no sign to men of the Lord’s rising. Since, therefore, the evangelists and all the Scriptures speak of Jerusalem as the holy city, and since the psalmist commands us to worship the Lord “at his footstool;”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “Lo we heard of Him at Ephratah: we found Him in the fields of the wood.” The Hebrew word Zo as have learned from your lessons means not her , that is Mary the Lord’s mother, but him that is the Lord Himself. Therefore he says boldly: “We will go into His tabernacle: we will worship at His footstool.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.6
… The Lord’s, or those of the house of the Lord itself? For that is the Lord’s house, wherein he saith He ought to be worshipped. Beside His house, the Lord heareth not unto eternal life; for he belongeth to God’s house, who hath in charity been built in with living stones. But he who hath not charity, falleth; and while he falls, the house stands.…
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.11
… In the words of David, the father of God , We shall go into His tabernacles, we shall worship at the place where His feet stood
131:8
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.30
… for our receiving of which, love is breathed into us by the Holy Spirit. But the Spirit had not then been given, for Jesus had not yet been glorified. Hence that prophetic song, “Arise, O Lord, into Thy rest, Thou and the ark of Thy strength” [holiness, LXX.].
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.8
8. “Arise, O Lord, into Thy resting place” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.11
… In the words of David, the father of God , We shall go into His tabernacles, we shall worship at the place where His feet stood . And that it is the Cross that is meant is made clear by what follows, Arise, O Lord, into Thy Rest
131:9
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.30
… In this question you are speaking just as though we were at present inquiring what constituted a true priest, not what constituted true baptism. For that a man should be a true priest, it is requisite that he should be clothed not with the sacrament alone, but with righteousness, as it is written, "Let thy priests be clothed with righteousness."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.9
9. “Let Thy priests be clothed with righteousness, and let Thy saints sing with joyfulness” (
131:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.10
10. “For Thy servant David’s sake, turn not away the face of Thine Anointed” (
131:11
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.9.2
… which is, being interpreted, God with us.” David likewise speaks of Him who, from the virgin, is Emmanuel: “Turn not away the face of Thine anointed. The Lord hath sworn a truth to David, and will not turn from him. Of the fruit of thy body will I set upon thy seat.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.2
2. That John knew the one and the same Word of God, and that He was the only begotten, and that He became incarnate for our salvation, Jesus Christ our Lord, I have sufficiently proved from the word of John himself. And Matthew, too, recognising one and the same Jesus Christ, exhibiting his generation as a man from the Virgin,
Tertulliano † 220 d.C. The Five Books Against Marcion 3.20
… Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body will I set upon thy throne.”
Tertulliano † 220 d.C. On the Flesh of Christ 21
… “This fruit,” therefore, “of David’s loins,” that is to say, of his posterity in the flesh, God swears to him that “He will raise up to sit upon his throne.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.12
… and the spirit of the fear of the Lord shall fill Him.” Also in the cxxxist Psalm: “God hath sworn the truth unto David himself, and He has not repudiated it; of the fruit of thy belly will I set upon my throne.”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.11
The terms are chosen for decency’s sake, but the reproductive organs of the two sexes are meant. Thus, the descendant of David, who, according to the promise is to sit upon his throne, is said to come from his loins.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.33
… “From the fruit of thy body,” saith the Lord unto David, “shall I set upon thy sea.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.11
11. “The Lord hath made a faithful oath unto David, and He shall not repent” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“Why then did they add the words ‘In the city of David,’ save to proclaim the good news that the promise made by God to David, that of the fruit of his loins should come an everlasting king, was fulfilled; a promise which indeed the Creator of the world had made.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.1.12
12. God swore to David that of the fruit of his loins, according to the flesh, He would raise up the Christ, as the prophet
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.14
… For the Lord hath sworn, He saith in truth to David, He will not turn from it: of the fruit of Thy body will I set upon Thy throne
131:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.12
12. What then? “The Lord hath made a faithful oath unto David, and He shall not shrink from it; Of the fruit of thy body shall I set upon thy seat. If thy children will keep My covenant and My testimonies that I shall learn them, their children also shall sit upon thy seat for evermore” (
131:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.14
14. “For the Lord hath chosen Sion to be an habitation for Himself” (
131:14
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 58
… Would that the same had also befallen each one of us; would that each of us in his running might thus arrive; would that each of us, on his voyage, might moor his own bark there in the stormless haven, so that, at rest with the fathers, he might say, ‘here will I dwell, for I have a delight therein
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “We will go into His tabernacle: we will worship at His footstool.” I too, miserable sinner though I am, have been accounted worthy to kiss the manger in which the Lord cried as a babe, and to pray in the cave in which the travailing virgin gave birth to the infant Lord. “This is my rest” for it is my Lord’s native place; “here will I dwell”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.15
… 14 ). These are the words of God. “My rest:” I rest there. How greatly doth God love us, brethren, since, because we rest, He saith that He also resteth! For He is not sometimes Himself disturbed, nor doth He rest as we do; but He saith that He resteth there, because we shall have rest in Him. “Here will I dwell: for I have a delight therein.”
131:15
sant'Ambrogio † 397 d.C. Concerning Widows 2
… “Judge the fatherless, deal justly with the widow, and come let us reason together, saith the Lord.” And elsewhere: “The Lord shall maintain the orphan and the widow.” And again: “I will abundantly bless her widow.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.16
16. “I will bless her widow with blessings, and will satisfy her poor with bread” (
131:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.20
20. “I will clothe her priests with salvation, and her saints shall rejoice and sing” (
131:17
Tertulliano † 220 d.C. An Answer to the Jews 9
… For the same John is called not merely an “angel” of Christ, but withal a “lamp” shining before Christ: for David predicts, “I have prepared the lamp for my Christ;”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “This is my rest” for it is my Lord’s native place; “here will I dwell” for this spot has my Saviour chosen. “I have prepared a lamp for my Christ.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 2
… but, by denying that they knew, they barred that door against themselves. And the Lord says to them, Neither tell I you by what authority I do these things.” And they were confounded by means of John; and in them were the words fulfilled, “I have ordained a lamp for mine anointed. His enemies will I clothe with shame.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 7.21
… and our Shepherd found the sheep, but sought the sheep; the woman found the piece of money, but sought the piece of money. What is the woman? The flesh of Christ. What is the lamp? “I have prepared a lamp for my Christ.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 23.2
… Has John borne no witness? He did clearly bear witness, but as a lamp; not to satisfy friends, but to confound enemies: for it had been predicted long before by the person of the Father, “I have prepared a lamp for mine Anointed: I will clothe His enemies with confusion; but upon Him shall flourish my sanctification.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 35.2
… and that was fulfilled which God the Father says by the prophet in the psalm, “I have prepared a lamp for my Christ” (the lamp was John); “His enemies I will clothe with confusion.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.20
… Because they have been clothed with salvation: not in themselves. For they have become light, but in the Lord; for they were darkness before. Therefore he hath added, “There will I raise up the horn of David” (
131:18
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.13
… et quæ sunt civitates, in quibus ipsi inhabitant in ipsis? ” And I am more disposed to think that this is simply the idiom of another language than that any deeper meaning is intended. Again, that phrase, which we cannot now take away from the lips of the people who sing it: “ Super ipsum autem floriet sanctificatio mea ,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.21
21. “Upon Him shall My sanctification flourish” (
131:1
v. 1 vide 2 Par. 6,42; petitur ut Deus memor sit promissionum quas Davidi dedit et mansuetudinis eius; legisse LXX alis punctis ענותו monet Bellarm., unde potius declaratur humilitas, patientia ; hebr (uti nunc legitur) vertit Hier : memento omnis afflictionis eius, Aq xaxovyíaz, Sym xaxocsoc. De consilio David aedificandi sanctuarium stabile narratur 2 Reg. 7,2. 3 Reg. 8,17 1n oratione Salomonis; 1 Par. 11,1; 22,1 : voluntatis meae fuit, ut aedificarem domum Domini. Quae negativi: iuro me non intraturum... ; designatur ut votum factum Potenti Iacob ; ita Deus vocatur Gen. 49,24. Is. 1,24 ; 49,26; 60,16. In ipsis verbis summum exprimitur desiderium ; dici hàec per hyperbolen et votum esse, se nunquam eius rei curam depositurum esse, observat iam eius iuramenti impletio cerni potest. Sed hoc loco, uti ex oratione Salomonis quoque patet (3 Reg. 8,17), tamen in universum iis verbis designatur sollicitudo Davidis pro. sanctuario ; templum autem aedificare prohibitus erat. Bene notat Ag. verba illa ef requiem temporibus Hoc votum David, quod tandem per Salomonem est impletum, laetitiam attulit universo regno Israel; « multitudo magna ab introitu Emath usque ad rivum Aegypti » (3 Reg. 8,65). Id psaltes v. 6-9 poetice exhibet tamquam complementum iuramenti David ;
131:6
v. 6 ecce, audivimus eam, explica noto hebraismo (26,4) audivimus id in Ephrata, in campo, regione fertili, et in tius 1116 auditus est, undequaque perlatus est et ubique reperitur; quare inter se exhortantur
131:7
v. 7; formam exhortationis hebr bene servavit Hier : intremus in tabernacula eius, adoremus scabellum pedum eius; prosternamur et veneremur arcam (vide 98,5), LXX vulg αὲ steterunt pedes eius 1.e. in loco ubi habitat, ergo generatim in templo (cf. 3 Reg. 8,27). Uti inter se exhortantur, ita Dominum quoque invitant v. ὃ surge, ingredere in requiem tuam, in locum sanctuarii stabilem, ubi manendum est et quiescendum, in oppositione ad migrationes varias arcae ; cf. Num. 10,3; 2 Par. 6,41.42, tu et arca fortitudinis tuae (Hier). [In hoc sanctuario nunc offerunt preces
131:9
v. 9 primo pro ipsis Dei, officio fungantur ; dein pro aliis omnibus Dei cultoribus : et sancti tui exsultent, 1n pace ac prosperitate viventes Deo laudes persolvant ; demum
131:10
v. 10 pro rege supplicant, u£ propter David, qui Deo placens et aceeptus promissiones accepit de posteris, benigno vultu respiciat unctum regem suum, qui sedet super solium Domini (1 Par. 29,23). Voluntati Davidis de templo aedificando respondit Deus promissione de posteris et de throno aeterno
131:11
v. 11 iuravit Dominus David veritatem 1.6.10 quod vere futurum sit, non recedet ab ea (hebr); vide 2 Reg. 7, 12-16 et refertur quoque in oratione Salomonis 3 Reg. ὃ, 19.25 et 2 Par. 6,16; vide ad Ps. 88, 4.5.29-38. Clare et distincte nominatur et describitur, qua conditione regnum hoc temporale mansurum sit
131:12
v. 12. Haec promissio de regno arcte connectitur cum Sion Sion quem dilexit ; 86,2 ; 109,2; elegit in habitationem sibi, vide ad est ad invitationem v. 8, et sicut v. 9.10 preces subiunctae sunt post mentionem sanetuaru, ita nunc Deus mentione facta sui sanctuaru pariter subiungit quales benedictiones ex hoc suo sanctuario paratus sit populo praestare v. 15-18; viduam eius, hebr pro צודה esse legendum ציון 6 Sioni benedicam, quidam coniciunt (Nestle, Zenner al.); Hier : venationem eius benedicam ; recentiores : cibo eius benedicam. De lectione vulg audi Hier : « pro vidua, χήρα et hebraea volumina et ipsi Septuaginta θήραν habent; sed propter novitatem verbi et unius litterae demutationem paulatim θήρα obtinuit, ut legeretur χήρα, maxime. quia in sequenti versiculo pauperes sequebantur ; Sym et Aq cibaria interpretati sunt » (cf. Wies. II, p. 51). Quam Deus pronuttit benedictionem, ea fere respondet precibus factis v. 9.10; Deus pro sua benignitate pauperibus prospicit; sacerdotes vestiet salute, quae salus 6011. oritur ex iustitia, quae v. 9 pro iis postulata est; piis concedet. c tiam ; lucernam, pacem, felicitatem, favorem divinum (17,99. Iob 29,3); v. 18 super eum fulgebit diadema, vel corona eius (hebr); quae - omnia demum in Messia, filio David, impleta sunt. Duabus Vds describitur utilitas et iucunditas unionis : et cohabitationis seu consessus familiaris fratrum. pulchritudinem (Ag.). Proxime dicitur vi verborum : si fratres etiam una sedent ; unde ob oculos habere videtur David scenam familiarem consessus net inter varlas parles ac tribus eiusdem populi. Talis unio in lerusalem | cernebatur in magnis festivitatibus, in quibus ex variis regionibus pii [sraelitae convenerunt in urbem sanctam. Quare. sententia in universum de unione et concordia familiarum, cognationum, tribuum valet. In conviviis festivis unctio symbolum erat amicitiae et laetitiae festivae (vide 44, 8), suavi odore domus implebatur (cf. Cant. 1,3. Ioan. 12, 3) ; hic praeterea unctio describitur abundantissima, ita ut unguentum supra caput effusum non solum defluat in barbam, verum secundum communem veterum acceptionem (LXX Aq Sym Theod Hier syr targ) etiam in os seu capitium seu oram vestium. Et cum nominetur Aaron, comparatio videtur institui non cum - unguento communi, sed cum pretioso illo ac sacrosancto unguento, quo - unctus est Aaron sacerdos (Ex. 30, 23-33), quare talis unio ut res sacra et - Domino, valde accepta proponitur. o +9 cet sententiam referri ad barbam, quae descendit 3d oram vestimenti, - comparationem : sicut barba Aaron quae descendit in partem vesti- — - — menti superiorem (Graetz) ; num exsistebat certa ו de pulcherrima barba Aaron quam omnes norant? alias comparatio non potuit p intelligi nisi ab iis qui viderant Aaron. — Difficilis est altera compaδ: ratio ; obvia quidem est utilitas et pulchritudo roris; sed. quomodo ros — — Hermon descendit super montes Sion, super montana Sion (Hier)? 5 aliqui rabbini supplent : sicut ros Hermon, sicut ros qui descendit — — super montes Sion (cf. Muis, Calm.). Alii contenti sunt dicere : ros — . Hermon est locutio proverbialis pro rore abundantissimo ; esse rorem D abundantem ea in regione 72600. testatur : 6 tantus autem hie est, E^ cui tegulae stillas emittant »; sed de locutione ea proverbiali nihil x innotescit. Sanat Duhm textum omissione : sicut ros Hermon. Nam illie (scil. ubicunque fratres amice inter se versantur) Deus mandavit |. — sive tribuit benedictionem. Ultima huius psalmi sententia quoniam illic — mandavit benedictionem, vitam in aeternum, certe referatur oportet ad Sion; nam talia bona non aliunde peti et exspectari solent. Aliqua in — textu esse omissa Graefz censet : sicut ros Hermon, qui descendit in m montes...; benedicat te Dominus ex Sion, quoniam... — Non iuvat OS plures aliorum coniecturas referre. VE — . Excubantes in templo admonentur ad Deum in nocte quoque lau- . dandum (v. 1-2). Respondent invitantibus apprecatione benedictionis — — Dei potentis creatoris (v. 3). | . Custodiam ad templi portas agebant Levitae (cf. 1 Par. 26), tribus A locis etiam sacerdotes eo munere fungentes nominantur (4 Heg?.19,9; 22.4 25,18). Psalmus hic fortasse canebatur, cum alii in stationem aliorum succe- > derent. Apud Iosephum (cont. Ap. 1,22,199) legitur scribere Hecataeum ; - ἁγνεύοντες, quibus itaque etiam hic psalmus inservire potuit. Ceterum variae |. — occasiones ἃ variis propositae sunt; esse carmen quod populus canere soli- | T tus sit ultimo festivitatum die quasi valedicens sacerdotibus ac levitis; vel ^ S levitis excubias agentibus identidem a praefecto seu ו esse 0 culorum cum levitae post caerimoniam aquam hauriendi discederent. Cum dicatur qui statis etc. intelhguntur servi Domini sacerdotes, (Iiier); gestus est orationis levare manus (Ex. 17,11) seu expandere sanctorum, quo Deus peculiari ratione se habitare promisit (Ex. 25,22). Cum dicatur v. 3 ex Sion videtur precandi formula potius dirigi ad populum abeuntem ex templo vel ex lerusalem; non adeo commode intelligitur in ipso templo vel prope templum usurpari et peti benedictionem ex Sion, nisi assumpseris hanc bene precandi formulam iam - abiisse in consuetudinem, 1d quod utique facile assumi potest ; vide ad
131:6
… Eusebio, Onomasticon, 42, 10; 82, 10; ed. Klostermann), e cioè in quanto la stirpe efratea di Caleb si stabilì in quelle città, e diede il nome di Ephrata alla regione; ed è così che alla Cariathiarim efratea deve probabilmente riferirsi l'Ephrata di Ps. 131, 6.
131:17
… Di s. Paolino si narra che nell'ultima agonia al tempo del l. cantava lenta voce «Paravi lucernam Christo meo» (Ps. 131, 17; Uranio, De morte Paulini, 4: PL 53, 862). Nell'Ufficio milanese il l. precede il vespro. …
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.