Gods knowlege, 7. and presence (10. without the helpe, or hinderance anie thing) extendeth to al thinges, times, and places. 17, he geueth exceding great honour to his sainctes, 20, the wicked, as enimies to God are iustly hated, 23. the iust pray for Gods perpetual direction.
1Unto the end, a psalm of David. Lord, thou hast proved me, and known me:Salmo di David. Signore, tu hai fatto saggio di me, e mi hai conosciuto:Vnto the end, a Psalme of Dauid. LORD thou hast proued me,In finem, psalmus David. Domine, probasti me, et cognovisti me; 2Thou hast known my sitting down, and my rising up.tu hai conosciuto il mio stare, e il mio andare.and hast knowen me: thou hast knowen my sitting downe, and my rising vp.tu cognovisti sessionem meam et resurrectionem meam. 3Thou hast understood my thoughts afar off: my path and my line thou hast searched out.Tu da lungi vedesti i miei pensieri: osservasti il filo de' passi miei.Thou hast vnderstood my cogitations far of: my path, and my corde thou hast searched out.Intellexisti cogitationes meas de longe; / semitam meam et funiculum meum investigasti: 4And thou hast foreseen all my ways: for there is no speech in my tongue.E le mie vie tutte tu prevedesti; anche quando parola non è sulla mia lingua.And thou hast foresene al my wayes: because there is not a word in my tongue.et omnes vias meas prævidisti, / quia non est sermo in lingua mea. 5Behold, O Lord, thou hast known all things, the last and those of old: thou hast formed me, and hast laid thy hand upon me.Ecco che tu, o Signore, le cose tutte hai conosciute, le ultime, e le antiche: tu mi formasti, e ponesti sopra di me la tua mano.Behold ô Lord thou hast knowen al the last thinges, & them of old: thou hast formed me, and hast put thy hand vpon me.Ecce, Domine, tu cognovisti omnia, / novissima et antiqua. / Tu formasti me, et posuisti super me manum tuam. 6Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.Mirabile si è renduta in me la tua sapienza: ella è molto elevata, e ad essa non potrò io aggiungere.Thy knowledge is become meruelous of me: it is made great, and I can not reach to it.Mirabilis facta est scientia tua ex me; / confortata est, et non potero ad eam. 7Whither shall I go from thy spirit? or whither shall I flee from thy face?Dove anderò io lontan dal tuo spirito, e dove fuggirò io lontano dalla tua faccia?Whither shal I goe from thy spirit? and whither shal I flee from thy face?Quo ibo a spiritu tuo ? / et quo a facie tua fugiam ? 8If I ascend into heaven, thou art there: if I descend into hell, thou art present.Se salirò al cielo ivi se' tu; se scenderò nell'inferno, tu se' presente.If I shal ascend into heauen, thou art there: •f I descend into hel, thou art present.Si ascendero in cælum, tu illic es; / si descendero in infernum, ades. 9If I take my wings early in the morning, and dwell in the uttermost parts of the sea:Se io prenderò le ali al mattino, e anderò a stare nelle ultime parti del mare:If I shal take my winges early, and dwel in the extreme partes of the sea:Si sumpsero pennas meas diluculo, / et habitavero in extremis maris,
10Even there also shall thy hand lead me: and thy right hand shall hold me.Colà pure mi guiderà la tua mano, e sarò sotto il potere della tua destra.Certes thither also shal thy hand conduct me: and thy right hand shal hold me.etenim illuc manus tua deducet me, / et tenebit me dextera tua. 11And I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures.E io dissi: Forse mi occulteranno le tenebre: ma la notte è luce, che mi disvela ne' miei piaceri.And I sayd: Perhaps darknes shal treade ouer me: and the night is mine illumination in my delightes.Et dixi: Forsitan tenebræ conculcabunt me; / et nox illuminatio mea in deliciis meis. 12But darkness shall not be dark to thee, and night shall be light all the day: the darkness thereof, and the light thereof are alike to thee.Perocché le tenebre non sono oscure per te, e la notte sarà illuminata come il giorno: il buio, e la luce son la stessa cosa per lui.For darkenes shal not be darkened from thee, and the night shal be lightened as the day: as the darkenes therof, so also the light therof.Quia tenebræ non obscurabuntur a te, / et nox sicut dies illuminabitur: / sicut tenebræ ejus, ita et lumen ejus. 13For thou hast possessed my reins: thou hast protected me from my mother’s womb.Perocché tu se' padrone de' miei affetti: prendesti cura di me fin dal seno di mia madre.Because thou hast possessed my reynes: thou hast receiued me from my mothers wombe.Quia tu possedisti renes meos; / suscepisti me de utero matris meæ. 14I will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well.Darò lode a te, perché sommamente grande ti se' dimostrato: le opere tue son mirabili, e troppo bene il conosce l'anima mia.I wil confesse to thee, because thou art terribly magnified: thy workes are meruelous, & my soule knoweth excedingly.Confitebor tibi, quia terribiliter magnificatus es; / mirabilia opera tua, et anima mea cognoscit nimis. 15My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth.Non sono ignote a te le mie ossa lavorate, nel segreto, la mia sostanza lavorata nelle viscere della terra.My bone is not hid from thee, which thou madest in secrete: and my substance in the lower pattes of the earth.Non est occultatum os meum a te, quod fecisti in occulto; / et substantia mea in inferioribus terræ. 16Thy eyes did see my imperfect being, and in thy book all shall be written: days shall be formed, and no one in them.Gli occhi tuoi mi videro quand'io era informe: or tutti nel tuo libro saranno scritti: nuovi giorni si formeranno, e neppur uno ne mancherà.Mine imperfection thine eies haue sene, & in thy booke al shal be written: daies shal be formed, & no man in them.Imperfectum meum viderunt oculi tui, / et in libro tuo omnes scribentur. / Dies formabuntur, et nemo in eis.
17But to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened.Ma sono grandemente onorati da me, o Dio, gli amici tuoi: grandemente possente è divenuto il loro impero.But to me thy frendes ô God are become honorable excedingly: their principalitie is excedingly strengthned.Mihi autem nimis honorificati sunt amici tui, Deus; / nimis confortatus est principatus eorum. 18I will number them, and they shall be multiplied above the sand, I rose up and am still with thee.Se vorrò contarli saran più che l'arene del mare: mi alzai, e sono ancora con te.I wil number them, and they shal be multiplied aboue the sand: I rose vp and I am yet with thee.Dinumerabo eos, et super arenam multiplicabuntur. / Exsurrexi, et adhuc sum tecum. 19If thou wilt kill the wicked, O God: ye men of blood, depart from me:Se tu, o Dio, porrai a morte i peccatori: ritiratevi da me, o uomini sanguinarj:If thou shalt kil sinners ô God: ye men of blood depart from me.Si occideris, Deus, peccatores, / viri sanguinum, declinate a me: 20Because you say in thought: They shall receive thy cities in vain.Perché voi dite drento di voi: inutilmente si farann'eglino padroni di tue cittadi.Because you say in thought: they shal receiue thy cities in vayne.quia dicitis in cogitatione: / Accipient in vanitate civitates tuas. 21Have I not hated them, O Lord, that hated thee: and pined away because of thy enemies?E non ho io odiati, o Signore, quelli, che ti odiano? E mi struggeva a cagione de' tuoi nemici?Did not I hate them, that hate thee ô Lord: and pyned away because of thine enemies?Nonne qui oderunt te, Domine, oderam, / et super inimicos tuos tabescebam ? 22I have hated them with a perfect hatred: and they are become enemies to me.Con odio perfetto io gli odiava, e mi si son fatti nemici.with perfect hatred did I hate them: they are become enemies to me.Perfecto odio oderam illos, / et inimici facti sunt mihi. 23Prove me, O God, and know my heart: examine me, and know my paths.Provami, o Signore, e il mio cuore disamina: interrogami, e riconosci i miei andamenti.Proue me ô God, and know my hart: examine me, and know my pathes.Proba me, Deus, et scito cor meum; / interroga me, et cognosce semitas meas. 24And see if there be in me the way of iniquity: and lead me in the eternal way.E vedi se per la via di iniquità io cammini: e per la via dell'eternità mi conduci.And see, if the way of iniquitie be in me: and conduct me in the euerlasting way.Et vide si via iniquitatis in me est, / et deduc me in via æterna.
138:1
Calmet
David. Some Greek copies add, "a psalm or alleluia of Zacharias in the dispersion," when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. (Calmet)
Abenezra
It is the most beautiful and sublime piece in all the psalter. (Abenezra)
Worthington
Proved me. God makes trial of his servants, to let them know themselves, as all thing are open to him. (Worthington)
Me. Houbigant supplies the omission in Hebrew, "hast known."
Haydock
Up. Or all the occurrences of my life, Lamentations 3:63. (Haydock)
Calmet
The expression is similar to that of coming in and going out, Acts 1:21. This may be explained of Christ, whose sufferings and resurrection were foreseen. (Calmet)
138:3
St. Chrysostom
Off. Before they were formed. (St. Chrysostom)
Calmet
Line. Or the measure of my life and actions. (Calmet)
Houbigant
Hebrew, "my lying down," alluding to hares, etc., which are followed to their resting places. (Houbigant)
Calmet
Some read, "my direction," (St. Hilary, etc.) or "limit." (St. Augustine) (Calmet)
Worthington
The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. (Worthington)
138:4
Challoner
No speech, etc., viz., unknown to thee: or when there is no speech in my tongue, yet my whole interior and my most secret thoughts are known to thee. (Challoner)
Berthier
Vatican Septuagint, "no evil speech." Aldus, "no deceit." (Berthier)
138:5
Berthier
Last. Hebrew, "what are behind and before:" or, joining it with the sequel, "thou hast formed behind," etc., which seems not so noble. (Berthier)
See Job 10:18.
Calmet
Chaldean, "thou hast afflicted me before and behind, and hast stricken me with thy hand." Hence the Rabbins have ridiculously inferred that God reduced the extraordinary size of Adam after his sin to 100 cubits! The sense of the Chaldean may be adopted, though the hand upon me, in Hebrew, may also signify the divine protection, Psalm 79:18. (Calmet)
138:6
Berthier
To me. Literally, "from me," ex me. Hebrew, "above me," (Haydock) or "more than I," (Houbigant) which seems little. "The knowledge which thou hast of me is admirable." (Berthier)
Haydock
To consider attentively the workmanship of man, we shall be filled with astonishment, (Menochius) as the Jews explain this passage, (Calmet) and as the Vulgate seems to intimate. (Haydock)
Haydock
The formation of the body, and its union with the soul, are truly astonishing. This gives the highest idea of the divine wisdom. (Haydock)
Worthington
By experience we are convinced that his knowledge surpasses our comprehension. (Worthington)
138:7
Menochius
Face? or anger. (St. Augustine) (Chaldean) (Calmet) (Isaias 30:28.) (Menochius)
Calmet
The power of God extends every where, Wisdom 1:7. (Calmet)
St. Jerome
The third divine person is truly God, and immense. (St. Jerome)
Worthington
As God's knowledge comprehends every thing, so his presence reaches to all. (Worthington)
138:8
Calmet
Descend. Hebrew, "make my bed the grave or hell," Job 17:13. The living and the dead are equally in God's power. (Calmet)
138:9
Haydock
In the morning. Shachar is so rendered by St. Jerome. (Haydock)
Calmet
Some would understand "the black eagle," (Lyranus) or the east, (Origen) or aurora. The poets assign wings to the sun, etc., Malachias 4:2. (Calmet)
138:11
Haydock
Cover. Literally, tread me under foot," conculcabunt. (Haydock)
Calmet
Hebrew, "shall cover or be my aurora." (Calmet)
Haydock
Pleasures of the most secret kind. All is naked before God. (Haydock)
Worthington
The prophet speaks in the name of all who are curious, that darkness itself cannot hide any thing from him. (Worthington)
Berthier
He seems also to represent one who seeks to avoid being seen in his pleasures. (Berthier)
Menochius
Hebrew, "around me." But it also has the former meaning, and shews that if we seek to indulge ourselves in darkness, it will be all in vain. (Menochius)
138:12
Berthier
Thereof. Alluding to day and night. (Berthier)
138:13
Theodoret
Reins, and interior. (Theodoret)
Worthington
Nothing seems more hidden than a man's entrails, or a child in his mother's womb, who is formed by God, ver. 16., and 2 Machabees 7:22. (Worthington)
Berthier
Protected. Hebrew, "covered," which may also mean formed. (Berthier)
138:14
Berthier
Magnified. Chaldean and St. Jerome, "hast magnified me." Hebrew seems less correct, "I have been terribly magnified," though the sense is much the same. (Berthier)
Calmet
I have been stricken with awe and astonishment at thy works. (Calmet)
138:15
Bone. Hebrew, "substance."
Haydock
And my. Hebrew, "and curiously wrought." (Protestants) (Haydock)
Berthier
Septuagint have read rather differently, and give a very good sense; "and is my substance in?" etc. Most explain this also of the embryo. But it seems rather to refer to the corpse in the grave, Psalm 62:10. (Calmet) (Berthier)
138:16
Challoner
My imperfect being, etc., viz., When I was as yet but an embryo, in my mother's womb; and even then, in the book of thy knowledge, all the parts and members of my body were exactly set down; which by succession of days were formed, and brought to perfection; and no one of them but what was fashioned by thee. (Challoner)
Berthier
Or none shall return from the grave, nemo in eis. (Berthier)
Worthington
No man can form the body, Job 10:8. (Worthington)
None of these days, (Haydock) or men, shall escape thee, (Calmet) or "live for ever." (Syriac)
Petau
The embryo is formed successively, but nothing yet appears of what it shall be. (Petau)
Haydock
Protestants, "in thy book all my members (marginal note: all of them) were written, which in continuance were fashioned, (marginal note: or what days they should be fashioned) when as yet there was none of them." (Haydock)
Imperfect. Chaldean, "body." Syriac, "reward."
Calmet
Book here alludes to the list of the living, kept by God, (Exodus 32:32.) or to the decree of predestination, Philippians 4:3. (Calmet)
Berthier
Our first and last state are both horrible, (Haydock) so that hardly any vestiges of man can be discovered. (Berthier)
Haydock
We shall find ourselves entire only in eternity, if we have spent our days well. (Haydock)
138:17
Berthier
Friends. Many pervert this passage, translating "thoughts," because the word may have that sense in Chaldean, (Worthington) though the paraphrase agree with us; (Calmet) and all confess that our version is accurate. The other may also be admitted. While the dead seem to have no longer any existence, the saints are still with God, and the psalmist hopes to rise with them. (Berthier)
Worthington
Principality. St. Jerome and Theodoret, "poor," who are generally employed by God in his greatest works, that no flesh may glory in his sight. Though the elect be comparatively few, yet they cannot be numbered (Haydock; Apocalypse 7:9.) by man. (Worthington)
138:18
Challoner
I rose up, etc. I have taken a resolution to rise up from sloth and sleep; and to be still with thee, whose friends are so honourable and so happy. (Challoner)
Worthington
I hope to persevere in thy service. (Worthington)
Haydock
With thee. At my rising, I am still employed in the same manner, and cannot find out the number of thy servants or thoughts. (Haydock)
138:19
Houbigant
If. Hebrew, "surely." (Houbigant)
Calmet
From me. How long shall I be forced to live among the enemies of the Lord? (Calmet)
Worthington
Since he will reward the good, and punish the wicked eternally, I renounce the society of the latter. (Worthington)
Menochius
He specifies murderers, as he had described the wonderful formation of man. (Menochius)
138:20
Challoner
Because you say in thought, etc. Depart from me, ye wicked, who plot against the servants of God, and think to cast them out of the cities of their habitation; as if they had received them in vain, and to no purpose. (Challoner)
Calmet
Thy cities. Sixtus V, etc., read "their." (Calmet)
Berthier
Schismatics, and all innovators, endeavour to withdraw all their dependencies from the truth; (St. Augustine) and infidels wish to prevent the propagation of the gospel. (Berthier)
Calmet
The enemies of Nehemias, etc., may be here meant, 2 Esdras 4:2. (Calmet)
Worthington
Depart from me, all you who would represent the felicity of heaven to be a dream. (Worthington)
138:22
Theodoret
We must love in them what God loves, and detest what he condemns. (Theodoret)
Calmet
The Jews abused this passage, thinking they might hate those who were not of their nation. (Calmet)
Berthier
The example of the prophet might have rectified them. (Berthier)
Fervent zeal against God's enemies is commendable.
138:23
Paths. No one knowing, without a special revelation, whether he be worthy of love or hatred, (Ecclesiastes ix.) the just submit to God's examination.
138:24
Worthington
Way. If I be in sin, pardon me, and prepare me for heaven. (Worthington)
Calmet
Or I refuse not to be punished, if I imitate sinners. (Calmet)
Berthier
This interpretation seems less accurate. (Berthier)
138:4
There is no speech, etc.... Viz., unknown to thee: or when there is no speech in my tongue; yet my whole interior and my most secret thoughts are known to thee.
138:20
Because you say in thought, etc.... Depart from me, you wicked, who plot against the servants of God, and think to cast them out of the cities of their habitation; as if they have received them in vain, and to no purpose.
138:22
I have hated them.... Not with an hatred of malice, but a zeal for the observance of God’s commandments; which he saw were despised by the wicked, who are to be considered enemies to God.
138:1
By this part of the title [to the end] is signified (as is noted Psal. 4.) that the matter cont•ined in the Psalme, perteyneth to the nevv Testament.
God vvho knovveth al thinges most absolutly and perfectly, vvithout discourse or searching yet, as it vvere, maketh experimental trial of his seruants, to make them in some sorte to know him, and to knovv themselues. And so here, holie Dauid or other faithful man, acknovvlegeth Gods Omniscience, that is, perfect knovvlege of al thinges, vvithout exception, past, present, & to come: al vvorkes, vvordes, thoughtes, and vvhat soeuer can be, though it neuer vvas nor shal be, in general and in particular.
138:3
The vttermost measure and reach of myne intention.
138:4
The word holden in by the tongue, and not vttered by mouth, is not hidden from God.
138:6
By experiēce we see that Gods knovvlege excedeth our reach.
138:7
As Gods knovvlege comprehendeth al thinges, so his presence extendeth it selfe to al places, neither is conteined in place, but excedeth al place, in his diuine immensirie.
138:11
The Prophe also in the person of anie curious imaginatiue man, examineth and findeth that no darknes, nor couer can hide anie ching from God.
138:13
Nothing semeth more hidde then a m•ns entrals.
o• a child in the mothers vvombe.
138:15
Or bones in the flesh.
138:16
Or mans bodilie imperfection before his birth,
Gol••. Embryo•em.
Of knovvlege.
dayly formed by God, not by man. Iob. 10. v. 8. 2. Mae. 7. v. 22, 23.
138:17
Aboue al considerations it most excedeth, that God so high and infinite, honoreth his humble poore seruants so excedingly, that it semeth to themselues, farre more then can be due. For he revvardeth euen ouer & aboue merites; which merites also are founded in Gods mercie geuen vvithout merite.
Nevv translaters peruert this place, translating [thoughts] for [frendes] contrarie to the Hebrevv, Greke, and Latin, and al ancient Fathers, only pretending that the same vvord in the Chaldee tongue also signifieth thoughts.
138:18
The number also of Saintes vvhom God hath chosen, called, iustified and vvil glorifie, excede mans conceipt. Apoc. 7.
Incensed vvith this excellent glorie, and desiring to be of this innumerable multitude, by thy grace I haue risen from sinne, and in confidence of thy perpetual helpe, I stand and hope to perseuere in thy seruice.
138:19
And if it be so, yea seing it is so, that as thou ô God doest exalt thy Saincts, to exceding and vnspeakable honour: so thou hast also decreed to punish obstinate sinners, vvith eternal death and damnation:
I renounce al vvicked association, gette ye avvay from me al cruel bloudie men, that vvould dravv me into euerlasting torments.
138:20
Avvay from me, you that thinke,
the glorious mansions in heauen, prepared and promised to the iust, are vaine hopes, and in vaine expected.
138:21
This hate of such sinners the iust shal confidently plead, and happie are they that shal be able truly to alleage for themselues in the day of iudgement, that they hated al, vvhom God hateth,
yea hated them vvith feruent zele, that are Gods enimies.
138:22
Stil the Prophet inculcateth this necessarie perfect hatred,
and emnitie tovvards Gods enimies.
138:23
For that none in this life (without special and extraordinarie reuelation) knoweth certainly their owne state, whether they be worthie of Gods loue or hatred (Eccle 9.) the iust submitte themselues to Gods examination of their hart and actions:
138:24
humbly praing God, that if they be in the way of iniquitie,
he wil voutsafe to reduce and guid them into the right way of euerlasting life.
138:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.2
2. “Lord, Thou hast tried me, and known me” (
138:2
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.8
… and did it in secret, either because the time and place of the dispute found them thus, or perhaps lest she herself should be exposed to danger for disclosing it so late. But Thou, Lord, Governor of heavenly and earthly things, who convertest to Thy purposes the deepest torrents, and disposest the turbulent current of the ages,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.3
3. “Thou hast known My down-sitting and Mine up-rising” (
138:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.4
4. “Thou hast understood my thoughts from afar; Thou hast tracked out my path and my limit” (
138:4
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.4
4. “Thou hast understood my thoughts from afar; Thou hast tracked out my path and my limit” ( ver. 3 ); “and all my ways Thou hast seen beforehand” (
138:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.5
5. “Behold Thou, Lord, hast known all my last doings, and the ancient ones” (
138:6
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… and at another says that His knowledge of him and of his own constitution was marvellous,
san Girolamo † 420 d.C. Against the Pelagians 1.15
… And again, “We know in part, and we prophesy in part; but when that which is perfect is come, that which is in part shall be done away.” And, “For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known.” And in the Psalms,
sant'Agostino d'Ippona † 430 d.C. The Confessions 11.19
… For Thou hast taught Thy prophets. What is that way by which Thou, to whom nothing is future, dost teach future things; or rather of future things dost teach present? For what is not, of a certainty cannot be taught. Too far is this way from my view; it is too mighty for me, I cannot attain unto it;
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.7
… In this difficulty, then, and strait, we may well cry out to the living God, “Such knowledge is too wonderful for me: it is high, I cannot attain unto it.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.27
50. But among these many things which I have now said, and of which there is nothing that I dare to profess myself to have said worthy of the ineffableness of that highest Trinity, but rather to confess that the wonderful knowledge of Him is too great for me, and that I cannot attain
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.2
… For in carnal flight, whither flee they from the face of Him who everywhere showeth the efficacy of His presence? “Whither shall I depart,” saith he, “from Thy Spirit, and from Thy face whither shall I flee?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.6
6. “Thy skill hath displayed itself wonderfully in me: it hath waxed mighty: I shall not be able to attain unto it” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.11
… In the words of the divine Apostle, For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made . But of all these thoughts and speculations the sublimest is that dealing with ourselves, that is, with our own composition. As the divine David says, The knowledge of Thee from me
138:7
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.6
… Or whither shall I flee from Thy face? If I ascend up into heaven, Thou art there; if I go down into hell, Thou art there also; if I have taken my wings before dawn and made my dwelling in the uttermost parts of the sea (Thou art there). For thither Thy hand shall guide me and Thy right hand shall hold me
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.4
… so, too, the Holy Spirit is one, who energized in the prophets, was breathed upon the apostles, and was joined to the Father and the Son in the sacrament of baptism. For David says of Him: “And take not Thy Holy Spirit from me.” And in another place he said of Him: “Whither shall I go from Thy Spirit?”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
… The Holy Spirit, then, is uncircumscribed and infinite, Who infused Himself into the minds of the disciples throughout the separate divisions of distant regions, and the remote bounds of the whole world, Whom nothing is able to escape or to deceive. And therefore holy David says: “Whither shall I go from Thy Spirit, or whither shall I flee from Thy face.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 2.6
… Thus all pervertedly imitate Thee who separate themselves far from Thee and raise themselves up against Thee. But even by thus imitating Thee they acknowledge Thee to be the Creator of all nature, and so that there is no place whither they can altogether retire from Thee.
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.2
… Thou both seest them and distinguishest the shadows. And lo! all things with them are fair, yet are they themselves foul. And how have they injured Thee? Or in what have they disgraced Thy government, which is just and perfect from heaven even to the lowest parts of the earth. For whither fled they when they fled from Thy presence?
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 39
… There is also the fear of eternal fire, to serve God in order to avoid which is assuredly not yet of perfect charity. For the desire of the reward is one thing, the fear of punishment another. They are different sayings, “Whither shall I go away from Thy Spirit, and from Thy face whither shall I flee?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 36.8
… Hear him who would flee from the judgment of God, and found not a way to flee by: “Whither shall I go,” saith he, “from Thy Spirit; and whither shall I flee from Thy face? If I ascend up into heaven, Thou art there.” The question was about the earth; hear what follows: “If I descend unto hell, Thou art there.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 6.3
… hide it from God if thou canst! How shalt thou hide it from Him, to whom it is said by a sinner, fearing and confessing, “Whither shall I go from Thy Spirit? and from Thy face whither shall I flee?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.25
… “Pour forth upon them Thine anger, and let the indignation of Thine anger overtake them” ( ver. 25 ), are plain words: but nevertheless, in “overtake them” we perceive them as it were fleeing. But whither are they to flee? Into Heaven? Thou art there. Into Hell? Thou art present. Their wings they will not take to fly straight:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.7
7. Behold thou findest that the runaway in a far country cannot escape His eyes, from whom he fleeth. And whither can he go now, whose “limit is tracked out”? Behold, what saith he? “Whither shall I go from Thy Spirit?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 143.11
… Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the rulers of that world, whereof is said, “the world was made by Him,” but that world whereof is said, “the world knew Him not.” “For unto Thee have I fled for refuge.”…Whither should I flee? “Whither shall I go from Thy Spirit?”
138:8
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 6
… For it is written, “If I shall ascend into heaven, Thou art there; if I shall descend into hell, Thou art there also; and if I shall take my wings, and go away across the sea, there Thy hand shall lay hold of me, and Thy right hand shall hold me.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.5
… if I shall go down into hell, behold, Thou art there;” wishing it to be understood that God is present everywhere, named in the previous verse His Spirit; for He says,” Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence?”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.8
… For He is both said to dwell between the cherubims, which is spoken in respect to position; and to be covered with the deep as with a garment, which is said in respect to condition; and “Thy years shall have no end,” which is said in respect of time; and, “If I ascend up into heaven, Thou art there,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 111.2
… For even the miserable can be where He is, since wheresoever any are, there is He also; but the blessed only are with Him, because it is only of Him that they can be blessed. Was it not truly said to God, “If I ascend into heaven, Thou art there; and if I go down into hell, Thou art present?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.18
… Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself hath said, “Heaven and earth I fill”? What with Him is not, of whom it is said, “If I shall have ascended into heaven, Thou art there; and if I shall have descended into hell, Thou art present”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 82.2
… as to God it is said, “If I shall ascend into heaven, Thou art there; if I shall go down into hell, Thou art there also.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.8
8. “If I go up,” saith he, “to heaven, Thou art there: if I go down to Hades, Thou art present” (
138:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.8
… Whither then shall I go that I may flee from Thy presence, that is, not find Thee angry? This plan he found: So will I flee, saith he, from Thy Face, so will I flee from Thy Spirit; from Thy avenging Spirit, Thy avenging Face thus will I flee. How? “If I take again my wings right forward, and abide in the utmost parts of the sea” (
138:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.9
9. Now listen who may bring us thither. The very same One whose face in wrath we wish to flee from. For what followeth? “Even thither shall Thy hand conduct me, and Thy right hand lead me” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.11
… But there is nothing safer for defence than sincerity, nothing easier to say than truth. For, when obliged to defend its deceit, the heart is wearied with hard labour. For hence it is written, The labour of their own lips shall cover them (
138:11
san Girolamo † 420 d.C. The Letters of St. Jerome 48.15
… Is Christ of one mind abroad and of another at home? What is unlawful in church cannot be lawful at home. Nothing is hidden from God. “The night shineth as the day” before Him.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.10
10. And considering the length of the way, what said he to himself? “And I said, Peradventure the darkness shall overwhelm me” (
138:12
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 11
… consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him. Say not then, darkness is around me and walls; who seeth me? For He who by Himself formed our hearts, Himself knoweth all things. (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.1
… my soul hath been this long time a pilgrim.” It was no wonder that she sobbed out that even she was in darkness (for this is the meaning of the word Kedar) seeing that, according to the apostle, “the world lieth in the evil one;” and that, “as its darkness is, so is its light;”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.8
… to which nought which is inferior to Thee will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shalt enlighten our darkness; from Thee are derived our garments of light, and then shall our darkness be as the noonday.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.11
11. “For darkness shall not be darkened by Thee” (
138:13
san Girolamo † 420 d.C. The Letters of St. Jerome 7.3
… “Jerome, come forth.” But Bonosus has done more than this. Like the prophet he has carried his girdle across the Euphrates (for all the devil’s strength is in the loins ), and has hidden it there in a hole of the rock. Then, afterwards finding it rent, he has sung: “O Lord, thou hast possessed my reins.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.13
13. “For Thou, O Lord, hast possessed my reins” (
138:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.14
14. “I will confess to Thee, O Lord, for terribly hast Thou been made wonderful: wondrous are Thy works, and my soul knoweth it right well” (
138:15
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 38
… Let him that is pure in the flesh not grow proud of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made,—who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness.
sant'Ippolito † 235 d.C. On the Psalms 12
On the Words in Psalm cxxxix. 15 : “My Substance or (Bones) Was Not Hid from Thee, Which Thou Madest in Secret.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.15
15. “My bone is not hid from Thee, which Thou hast made in secret” (
138:16
Origene † 254 d.C. Origen De Principiis iv.section24
35. But some one will perhaps inquire whether we can obtain out of Scripture any grounds for such an understanding of the subject. Now I think some such view is indicated in the Psalms, when the prophet says, “Mine eyes have seen thine imperfection;”
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 27
… It matters not whether he has published what he has done with less either of disgrace or of guilt among men. Be that as it may, he will not be able to escape and avoid God his judge, seeing that the Holy Spirit says in the Psalms, “Thine eyes did see my substance, that it was imperfect, and in Thy book shall all men be written.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.31
… let him magnify Thy name. But I am not such a one, “for I am a sinful man.” Yet do I also magnify Thy name; and He who hath “overcome the world” maketh intercession to Thee for my sins, accounting me among the “feeble members” of His body, because Thine eyes saw that of him which was imperfect; and in Thy book all shall be written.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.3
7. There is, again, an ambiguity arising out of the doubtful sound of syllables; and this of course has relation to pronunciation. For example, in the passage, “My bone [ os meum ] was not hid from Thee, which Thou didst make in secret,”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.15
… and if, before becoming spiritual, they are snatched away from this life, yet through the protection of the holiness of the sacrament they are reckoned in the land of the living, where the Lord is our hope and our portion. Nor can I find any truer interpretation of the scripture, "Thine eyes did see my substance, yet being imperfect"
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 85.6
… Mount up from the spring to the summer; for this we have just chanted. “Thou hast made summer and spring;” that is, “Those who are already spiritual, and those who are still carnal hast Thou made;” for so the Son Himself saith, “Thine Eyes have seen My imperfect being.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 39.9
… and even so he is hasting unto Christ. “Behold,” saith he, “thou hast made my days old.” It is those days that are derived from Adam, those days, I say, that thou hast made old. They are waxing old day by day: and so waxing old, as to be at some day or other consumed also. “And my substance is as nothing before Thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 44.21
… so that in them was fulfilled the text, “Thine eyes did see my substance yet being imperfect; and in Thy book shall they all be written.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.16
16. …“Thine eyes did see Mine imperfect one, and in Thy book shall all be written” (
138:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.16
… this they too thought.…But what is, “In the day they shall wander”? Shall they perish? Where then is, “In Thy book shall all be written”? When then did they “wander in the day”? When they understood not the Lord set upon earth. And what followeth? “But to me Thy friends are made very honourable, O God” (
138:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.17
17. “I will number them, and they shall be multiplied above the sand” (
138:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.18
… “If Thou, O God, shalt slay the sinners (since Thou shalt say in Thy thought, Depart from Me, ye men of blood), they shall receive in vanity their cities” (
138:21
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
Why then saith David, “Do not I hate them, O Lord, that hate Thee, and against Thine enemies did I not pine away? I hate them with perfect hatred.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 51.6
… and am not I grieved with those that rise up against thee?”
san Girolamo † 420 d.C. The Letters of St. Jerome 109.2
… and hast been partaker with adulterers;” and in another place, “I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the Lord;” and again “Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred.”
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 8
… Speak out at once, and let your letter thus begin: “Let him be accursed who has dared to write such things.” Pure faith is impatient of delay. As soon as the scorpion appears, he must be crushed under foot. David, who was proved to be a man after God’s own heart, says:
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.14
17. Wonderful is the depth of Thy oracles, whose surface is before us, inviting the little ones; and yet wonderful is the depth, O my God, wonderful is the depth. It is awe to look into it; and awe of honour, and a tremor of love. The enemies thereof I hate vehemently.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.18
… “Have not I hated those who hated Thee, Lord?” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.22
… Hence David, when he would bind himself entirely to the covenants of inward peace, testifies that he held no agreement with the wicked, saying, Did not I hate them, O God , that hate thee, and waste away on account of thine enemies? I hated them with perfect hatred, they became enemies to me (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 2.47
… if, given to heavenly friendships, we fear not human enmities. And indeed it was in thus shewing himself that the Psalmist knew that he had offered a kind of Sacrifice to God , when he said, Did I not hate them, O God , that hated thee, and was I not grieved with thine enemies! Yea I hated them with a perfect hated, and they became enemies unto me (
138:22
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.12
… yet, suddenly, said they, to evade paying their master’s fees, many of the youths conspire together, and remove themselves to another,—breakers of faith, who, for the love of money, set a small value on justice. These also my heart “hated,” though not with a “perfect hatred;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.18
… Ought we then to love such enemies as these? Or do not they suffer persecution for God’s sake, to whom it is said, “Pray for them that persecute you”? Observe then what followeth. “With a perfect hatred did I hate them” (
138:23
Tertulliano † 220 d.C. A Treatise on the Soul 15
… that there is a ruling power in the soul, and that it is enshrined in one particular recess of the body. For, when one reads of God as being “the searcher and witness of the heart;” when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.19
… What are her words? what her conscience? what is the “appearance of the king’s daughter within”? Lo, hear what she saith. “Prove me, O God, and know my heart” (
138:24
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.20
20. “And see,” saith he, “if there be any way of wickedness in me, and lead me in the way everlasting” (
138:1
… Dominus novit cogitationes hominum: sunt enim inanes»; Ps. 93, 8-11; Ps. 138, 1 sgg.: «Domine, scrutaria me et novisti, tu novisti me... …
138:7
… Bella la testimonianza del Ps. 138, 7-9: «Dove potrei sottrarmi al tuo spirito e dove fuggire la tua presenza? …
… progresso costante delle virtù (Io. 15, 4-5), sia nella conformità unitiva e nella pace imperturbabile che la ricompensa (Lc. 1, 46-49). Questa ricerca universale di Dio suol essere sostenuta a volte dal sentimento soprannaturale corrispondente (Ps. 138, 7-12). L'orazione detta « di semplice presenza » si svolge mentre l'anima, pur fervente, non se la sente più di meditare, anzi di fermarsi pacatamente ad una « avvertenza o assistenza amorosa …
138:8
« scende » o vi si « precipita » (Is. 14, 9-15; 57, 9; Ez. 31, 15-17; 32, 21; Am. 9, 2; Ps. 85, 13; 138, 8; Prov. 15, 24). La f. profonda e sinonimo della « morte » che travolge (Job 24, 19; Eccli. 14, 12; 51, 2-9; cf. Apoc. 1, 18 e 20, 13-14) e « scendervi » equivale a « morire » (Job …
138:17
Secondo la Sacra Scrittura, la carità infusa è una vera a. fra il giusto e Dio, e tra i figli di Dio. Nel Vecchio Testamento Abramo è chiamato « amico di Dio » (Iud. 8, 22; cf. Iac. 2, 21). Ps. 138, 17, secondo i Settanta e la Volgata: « I tuoi amici, o Dio, sono colmati d'onori ».
I teologi hanno quindi posto il quesito, se la c. infusa, di cui parla la S. Scrittura, non sia in fondo l'amicizia soprannaturale fra Dio e l'uomo giusto, come pure tra i figli adottivi di Dio. La risposta affermativa è già contenuta nel Vecchio Testamento: Iud. 8, 22; Sap. 7, 27; Ps. 138, 17 (secondo Settanta e Volgata); e soprattutto nella dichiarazione di Gesù: «Voi siete gli amici miei, se fate ciò che vi comando. …
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.