The Church prayeth that her children may auoide sinful wordes, 4. not make excuses of sinnes committed, not communicate with others in sinne, nor to harken to slatterers: 6 but to pray that they may amend (the Psalmist by the way prophecieth that manie shal be conuerted) 8. though sometimes persecution be great, the Church faileth not.
1I have cried to thee, O Lord, hear me: hearken to my voice, when I cry to thee.Salmo di David. Signore, a te ho alzate le grida, esaudiscimi: sii intento alla mia voce, quand'io a te la rivolgo.A Psalme of Dauid LORD I haue cried to thee, heare me: attend to my voice, when I shal crie to thee.Psalmus David. Domine, clamavi ad te: exaudi me; / intende voci meæ, cum clamavero ad te. 2Let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice.Si innalzi la mia orazione come l'incenso al tuo cospetto: sia l'elevazione delle mie mani, come sagrifizio della sera.Let my prayer be directed as incense in thy sight: the eleuation of my handes as euening sacrifice.Dirigatur oratio mea sicut incensum in conspectu tuo; / elevatio manuum mearum sacrificium vespertinum. 3Set a watch, O Lord, before my mouth: and a door round about my lips.Poni, o Signore, una guardia alla mia bocca, e un uscio alle mie labbra, che interamente le serri.Set ô Lord a watch to my mouth: and a doore round about to my lippes.Pone, Domine, custodiam ori meo, / et ostium circumstantiæ labiis meis. 4Incline not my heart to evil words; to make excuses in sins. With men that work iniquity: and I will not communicate with the choicest of them.Non permettere, che il mio cuore studj maliziose parole, ad accattare scuse ai peccati. Come fanno gli uomini, che operano iniquità: e io non avrò parte alle cose, ch'ei pregiano.Decline not my hart into wordes of malice, to make excuses in sinnes. With men that worke iniquitie: and I wil not communicate with the chiefe of them.Non declines cor meum in verba malitiæ, / ad excusandas excusationes in peccatis; / cum hominibus operantibus iniquitatem, / et non communicabo cum electis eorum. 5The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head. For my prayer shall still be against the things with which they are well pleased:Mi correggerà il giusto con misericordia, e mi sgriderà: ma l'olio del peccatore non impingui mai la mia testa. Perocché l'orazione mia tuttora sarà contro quelle cose delle quali ei si compiacciono:The iust shal rebuke me in mercie, and shal reprehend me: but let not the oyle of a sinner fatte my head. Because yet also my prayer is in their good pleasures:Corripiet me justus in misericordia, et increpabit me: / oleum autem peccatoris non impinguet caput meum. / Quoniam adhuc et oratio mea in beneplacitis eorum: 6Their judges falling upon the rock have been swallowed up. They shall hear my words, for they have prevailed:perirono i loro principi infranti alla pietra. Udiranno come le mie parole sono state efficaci:their iudges are swalowed vp ioyned to the rocke. They shal heare my wordes because they haue preuailed:absorpti sunt juncti petræ judices eorum. / Audient verba mea, quoniam potuerunt.
7As when the thickness of the earth is broken up upon the ground: Our bones are scattered by the side of hell.come una grossa zolla di terra nel campo si sbriciola; Così le nostre ossa sono disperse fin presso al sepolcro.as the grossenes of the earth is broken out vpon the earth. Our bones are dissipated nere to hel:Sicut crassitudo terræ erupta est super terram, / dissipata sunt ossa nostra secus infernum. 8But to thee, O Lord, Lord, are my eyes: in thee have I put my trust, take not away my soul.Ma giacché a te mirano, o Signore, o Signore, gli occhi miei, io ho sperato in te, non isperdere l'anima mia.for to thee ô Lord, Lord are mine eies; in thee haue I hoped, take not away my soule.Quia ad te, Domine, Domine, oculi mei; / in te speravi, non auferas animam meam. 9Keep me from the snare, which they have laid for me, and from the stumblingblocks of them that work iniquity.Guardami dal laccio, che mi hanno teso, e dalle insidie degli operai di iniquità.Keepe me from the snare, which they haue set for me: and from the scandals of them that worke iniquitie.Custodi me a laqueo quem statuerunt mihi, / et a scandalis operantium iniquitatem. 10The wicked shall fall in his net: I am alone until I pass.Nelle reti di essa cadranno i peccatori. Solitario son io fino al tempo del mio passaggio.Sinners shal fal in his net: I am alone vntil I passe.Cadent in retiaculo ejus peccatores: / singulariter sum ego, donec transeam.
140:1
St. Augustine
It is very difficult, and was used in the evening service in the oriental churches, (St. Chrysostom) as it is on Friday in the Roman Breviary. The psalm may be applicable to all in distress, (Berthier) who are members of Christ. (St. Augustine)
Haydock
Hearken. Hebrew, "hasten to me, hear my voice," etc. (Haydock)
Calmet
God approves such cries. (Calmet)
140:2
Haydock
As. May be understood. "My prayer is an evening sacrifice," or equally acceptable. (Haydock)
Calmet
Sacrifice. Hebrew, "offering," which may be the same with the incense, or the evening holocaust. (Calmet)
Tirinus
The Church prays that her petitions may ascend to the throne of God, and be accepted. The morning sacrifice was rather more solemn. But the evening one is here specified, in allusion to Christ's, at the last supper, and on the cross, (Worthington) which was consummated in the evening. (St. Augustine) (Tirinus)
Berthier
It may denote a perfect worship. (St. Chrysostom) (Berthier)
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Haydock
And. Hebrew, "keep guard at the door of my lips," (Montanus) or "on the poverty of," etc., (St. Jerome) that I may not speak too much, or imprudently; as I shall do, if left to myself. (Haydock)
Houbigant rejects this version, which is very expressive. (Berthier) (Ecclesiasticus 28:28.)
Theodoret
Hebrew dal is rendered "elevation," (Chaldean) and may here stand for "a door." Nature has included the tongue within a double restraint of the teeth and lips, to counteract its too great volubility. (Theodoret)
Calmet
David prays that he may not be unguarded in his speech. He always spoke to Saul with the greatest respect, 1 Kings 24:18. (Calmet)
Worthington
The lips must be like a door, neither always open, when we ought to be silent, nor always shut, when we should confess our sins. (Worthington)
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St. Jerome
Sins. Such excuses are always vain. (St. Jerome)
St. Augustine
God does not incline any to sin, as the Manichee elect pretended. (St. Augustine)
Haydock
The pride of the human heart would throw the blame of sin on any but itself. (Haydock)
Berthier
Sometimes, fate, predestination, etc., are charged with it. Our first parents excused themselves; but David candidly confessed his sins, and was presently pardoned. (Berthier)
140:5
Challoner
Let not the oil of the sinner, etc. That is, the flattery, or deceitful praise. (Challoner)
Worthington
This is pernicious; while the reprehension of the just may do us good. (Worthington)
Berthier
Sinner. Hebrew, "of poison, or of the head, (vass) break, or fatten, (St. Jerome) or be broken upon my head." The vessel was usually broken, Mark 14:3. (Berthier)
Haydock
Protestants, "Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break," etc. (Haydock)
Calmet
Or "he shall not," etc., as his only aim tends to my advantage. Many other senses may be given. (Calmet)
Challoner
For my prayer, etc. So far from coveting their praises, who are never well pleased but with things that are evil; I shall continually pray to be preserved from such things as they are delighted with. (Challoner)
Haydock
Against. Literally, "in or concerning their desirable things." (Haydock)
Haydock
I pray to God that I may be preserved from their malice, in which they take delight, (Menochius) and that they may cease to run on to their ruin. (Haydock)
St. Chrysostom
The Church still prays for sinners, though as yet they delight in their criminal pursuits, (Worthington) in order that a wholesome bitterness may wean them from such things. (St. Chrysostom)
Berthier
My prayer shall subsist amid their pleasures. (Berthier)
140:6
Challoner
Their judges, etc. Their rulers, or chiefs, quickly vanish and perish, like ships dashed against the rocks, and swallowed up by the waves. Let them then hear my words, for they are powerful and will prevail; or, as it is in the Hebrew, for they are sweet. (Challoner)
Calmet
The Israelites were long governed by judges, and the supreme magistrates at Carthage had the same title. (Calmet)
Haydock
Septuagint, "their strong ones" have or shall become victims of the divine justice. (Haydock)
Worthington
They shall know that the prayers of the Church are effectual, and obtain the grace of constancy for her children, whom she instructs in the doctrines of peace, which cannot injure the commonwealth. (Worthington)
Berthier
Prevailed. Or, "been able" to hear. Israel submitted to David, after Saul's death. (Berthier)
140:7
Challoner
As when the thickness, etc. If this is to be connected with what goes before, it declares the efficacy of those powerful words, capable to break up the thick and hard earth, of the hearts of man. But if it is to be connected with the following words, our bones are scattered, etc., it means, that the malice of our enemies has, as it were, scattered our bones near the confines of death and hell; as the husbandman, plowing up or digging the earth, scatters and breaks the clods. (Challoner)
Worthington
These are made small, that they may bear fruit, which is the effect of persecution upon the faithful. (St. Augustine) (Worthington)
Calmet
Hebrew, "like the labourer breaking up the earth, so our," etc. (Calmet)
Berthier
Houbigant would read, "their," (Berthier) with the Arabic, and many Greek copies. David alludes to his distress, (Calmet) while his people were still divided into parties, (Haydock) whose union he foretells. (Berthier)
Calmet
Dry bones point out the state of the captives, Ezechiel 37:11. (Calmet)
Worthington
Some persecutors rage against the bones and relics of the saints, which they would willingly hurl into hell. But the Church places her confidence in God. (Worthington)
140:10
St. Chrysostom
His. "Own," (Protestants) the devil's, (St. Hilary) or God's net. (St. Chrysostom, etc.)
Calmet
Saul twice fell into David's power. (Calmet)
Challoner
Alone. Singularly protected by the Almighty, until I pass all their nets and snares. (Challoner)
Haydock
Though alone, I fear no danger. (Haydock)
Calmet
I will have no connection with the wicked in this life, (St. Chrysostom) which is beset with snares. (Calmet)
Houbigant
Hebrew, "I will be a witness till I pass." (Houbigant)
Berthier
Yachad means, "together," etc. (Berthier)
Worthington
Sinners shall at last be entrapped; but the Church shall be for ever protected. (Worthington)
140:5
Let not the oil of the sinner, etc.... That is, the flattery, or deceitful praise.—Ibid. For my prayer, etc.... So far from coveting their praises, who are never well pleased but with things that are evil; I shall continually pray to be preserved from such things as they are delighted with.
140:6
Their judges, etc.... Their rulers, or chiefs, quickly vanish and perish, like ships dashed against the rocks, and swallowed up by the waves. Let them then hear my words, for they are powerful and will prevail; or, as it is in the Hebrew, for they are sweet.
140:10
I am alone, etc.... Singularly protected by the Almighty, until I pass all their nets and snares.
140:2
In these wordes the Church prayeth, offering incense in her solemne Offices.
As the fume of incense is swete and ascendeth vpwards: so the Church prayeth that her petitions may be gratful, and ascend to God.
In the old testament morning acrifice was rather more solemne, and more frequeut, but the Prophet semeth to allude vnto Christs Sacrifice, which he was to offer towards euening on the Crosse; and the same also in vnbloudie maner, the euening befofe his Passion, in the Eucharist.
140:3
A iust care and consideration what to speake, before the mouth be opened
lippes must not be alwayes stopt, for it is a sinne sometimes not to speake, but as a dore that is to be opened, and shut at due seasons, for example, opened to confesse our sinnes, and Gods truth:
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shutte from wordes of malice, and from excusing sinnes committed.
140:5
Admonition of the iust is a profitable reprehension,
but the fawning of flatteters is pernicious.
The Church ceaseth not to pray for sinners,
though as yet they take pleasure in their sinnes,
140:6
but the very chiefest of them, which seme most potent, if they remaine obstinate to their death, shal then perish, as men throwne against rockes.
They shal then heare and vnderstand, that the prayers of the Church
are effectual, obtaining grace of constancie to her children, not to feare anie persecution, nor anie kind of death; obtayning also iustificatiō of their cause, vvhen the persecuters shal see that the wordes, and doctrin of the Church are true, and preuaile in true iudgement, as true, modest, peaceable, not sedicious, turbulent, nor against the commonwealth.
140:7
As much earth sticking together is made fructful, by breaking it into smal mould, so the children of the Church by persecution, bring forth more fruict then before. S. Aug.
Some persecuters are so cruel as to rage against the bones, and other reliques of Martyrs,
casting them into the vilest planes they can, willing if they could, to throw them into hel,
140:8
but the Church and al her members repose confidence in God.
life
140:9
Therfore she prayeth that her children be not entrapped by guilful deceiptes,
nor ouerthrowne by anie stumbling blocke cast in their way.
140:10
In the end, al persecuters and other wicked shal be caught in their ovvne nette of perdition,
the Church is singularly protected euen to the end.
140:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.2
2. “Lord, I have cried unto Thee, hear Thou me” (
140:2
Origene † 254 d.C. Origen Against Celsus 3.60
And as we teach, moreover, that “wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin,” we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, “The lifting up of my hands is as the evening sacrifice,”
Origene † 254 d.C. Origen Against Celsus 8.17
… Therefore it is said by John in the Revelation, “The odours are the prayers of saints;” and by the Psalmist, “Let my prayer come up before Thee as incense.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.16
… It behoved Christ to offer about the evening of the day, that the very hour of sacrifice might show the setting and the evening of the world; as it is written in Exodus, “And all the people of the synagogue of the children of Israel shall kill it in the evening.” And again in the Psalms, “Let the lifting up of my hands be an evening sacrifice.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.21
… Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee.” Also in the cxviiith Psalm: “Pierce my flesh with nails through fear of Thee.” Also in the cxlth Psalm: “The lifting up of my hands is an evening sacrifice.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 65.6
… He took upon Him from us that which He might offer to the Lord; we are speaking of those same first-fruits of the flesh from the womb of the Virgin. This holocaust He offered to God. He stretched out His hands on the Cross, in order that He might say, “Let My prayer be directed as incense in Thy sight, and the lifting up of My hands an evening sacrifice.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.19
… as if for this He had His hands stretched out, that thus He might pray for them, that His “prayer might be directed like incense in the sight of the Father, and the lifting up of His hands like an evening sacrifice.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.3
3. “Let my prayer be set forth in Thy sight as incense, and the lifting up of my hands an evening sacrifice” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… For that the morning whole-burnt offerings and evening sacrifices were offered every day continually in the temple, although with figurative offerings, we can show from that which is sung by David: “Let my prayer be set forth in Thy sight as the incense, and let the lifting up of my hands be an evening sacrifice,”
140:3
san Gregorio di Nissa † 395 d.C. Against Eunomius 10.1
… And how can the word hold good, “No man hath seen God at any time ” and, “Whom no man hath seen nor can see ” and, “There shall no man see the face of the Lord and live ” if to be inside the door, or outside, or the finding pasture, denote the essence of the Father? For truly He is at the same time a “door of encompassing
sant'Ambrogio † 397 d.C. Concerning Virgins 1.9
46. To work, then, O Virgin, and if you wish your garden to be sweet after this sort, enclose it with the precepts of the prophets: “Set a watch before thy mouth, and a door to thy lips,”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.31
… I wish you could understand what self-repression I am exerting in not suiting my words to the boiling heat of my breast; and how I pray, like the Psalmist:
san Girolamo † 420 d.C. The Letters of St. Jerome 117.1
… The very walls have resounded with curses levelled at me, and ‘I was the song of drunkards.’ Under the compulsion of an unhappy experience I have learned to be silent, thinking it better to set a watch before my mouth and to keep the door of my lips than to incline my heart to any evil thing,
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.10
… And execrable iniquity it was, O God omnipotent, that I would rather have Thee to be overcome in me to my destruction, than myself of Thee to salvation! Not yet, therefore, hadst Thou set a watch before my mouth, and kept the door of my lips, that my heart might not incline to wicked speeches, to make excuses of sins, with men that work iniquity
sant'Agostino d'Ippona † 430 d.C. On Continence 2
2. And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; “Set, O Lord, a watch to my mouth, and a door of Continence around my lips.”
sant'Agostino d'Ippona † 430 d.C. On Continence 13
… In order to restrain this pride, he, whose words I have already set down above, and, as I could, commended, sought Continence from the Lord. For, after that he had said, “Set, O Lord, a watch to my mouth, and a door of Continence around my lips. Make not my heart to fall aside unto evil words;”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 42
… This also is asked of God, so that it may be understood that it is not done, save by His grant from Whom it is asked. “Set,” saith he, “O Lord, a watch to my mouth, and a door of continence around my lips: let not my heart turn away unto evil words, to make excuses in sins, with men that work unrighteousness.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.4
4. …“Set, O Lord, a watch before my mouth, and a door of restraint around my lips” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.10
… “Keep thy tongue from evil, and thy lips that they speak no guile,” our prayer testifies to its weakness, when we say: “O Lord, set a watch before my mouth, and keep the door of my lips.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.14
… iii. 7 ). For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the Psalmist says, Set a watch, O Lord , on my mouth, and a door round about my lips (
140:4
san Girolamo † 420 d.C. The Letters of St. Jerome 51.2
… and lest you should be thought to be putting forward this grievance only to get scope for tendencies of another kind, and thus to have sought out an occasion of sinning. It is to avoid this that the prophet prays to the Lord, saying: “Turn not aside my heart to words of wickedness, to making excuses for my sins.”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.19
19. Men such as these you must never look at or associate with. Nor must you turn aside your heart unto words of evil
sant'Agostino d'Ippona † 430 d.C. On Continence 3
3. Lastly, to show more plainly the inner mouth, which by these words he meant, after having said, “Set a watch, O Lord, to my mouth, and a door of Continence around my lips,” he added straightway, “Cause not my heart to fall aside into evil words.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.4
… If then it be a “door,” let it be both opened and shut; opened, to confession of sin; closed, to excusing sin. So will it be a “door of restraint,” not of ruin. For what doth this “door of restraint” profit us? What doth Christ pray in the name of His Body? “That Thou turn not aside My heart to wicked words” (
140:5
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 56
… For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 69.2
… But he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there can be no spiritual anointing among heretics, since it is manifest that the oil cannot be sanctified nor the Eucharist celebrated at all among them. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head,”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.19
… Still, since we are but human and sometimes in spite of the ripeness of our years fall into the sins of youth, if I do wrong and you wish to correct me, accuse me openly of my fault: do not backbite me secretly. “Let the righteous smite me, it shall be a kindness, and let him reprove me; but let not the oil of the sinner enrich my head.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 27.6
As you are now about to read much that I have written, your love will be much more gratefully esteemed by me, if, moved by compassion, and judging impartially, you correct and reprove whatever displeases you. For you are not one whose oil anointing my head would make me afraid.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 33.3
… For he desired to debate and discuss the question, not to be merely submitting to you and flattering you. For such flattery is the oil of the sinner, with which the prophet does not desire to have his head anointed; for he saith: “The righteous shall correct me in compassion, and rebuke me; but the oil of the sinner shall not anoint my head.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.pref
… but a friend, if he errs, must be taught; if he teaches, listened to. But if one who errs praises you, he confirms your error; if one who flatters, he seduces you into error. “Let the righteous,” therefore, “smite me, it shall be a kindness; and let him reprove me; but the oil of the sinner shall not anoint my head.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.67
… For whence is that which you do not understand: "Let the righteous smite me, it shall be a kindness; and let him reprove me"? For while he says this of the severity of merciful correction, the Psalmist immediately went on to say of the gentleness of destructive flattery, "But the oil of sinners shall not break my head."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.104
… Or is it rather your heads which should be healed, who run so grievously astray? What then, you will ask, did David really say: Why do you ask me: rather ask himself. He answers you in the verse above: "The righteous shall smite me in kindness, and shall reprove me; but let not the oil of the sinner anoint my head."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.33
… And this meaning is made manifest by the words immediately preceding in the same psalm. For he says, "Let the righteous smite me, it shall be a kindness; and let him reprove me: but the oil of the sinner shall not break my head."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 43.12
… “Sold praises.” Who sell praises, but flatterers? How much better had it been for you not to have acquiesced in flatterers, and to have carried oil within, and for a good conscience-sake to have done all good works; then might ye say, “The righteous shall correct me in mercy, and reprove me, but the oil of the sinner shall not fatten my head.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.6
… and a thief thou shalt not fear, if thou shalt have followed the voice of the Shepherd. But how shalt thou follow? If thou shalt neither have said to any man, as if it were by his own merit, Well, well: nor shalt have heard the same with joy, so that thy head be not made fat with the oil of a sinner.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.7
7. “The righteous One shall amend me in mercy, and convict me” (
140:6
san Girolamo † 420 d.C. Against the Pelagians 2
Numb. xx. 10, 12 . Moses is punished for his sin at Meribah. This is the meaning of
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 103.9
… And now each man, when he asked his own conscience, came not forward. It was not a weak adulterous woman, but their own adulterate conscience, that drove them back. They wished to punish, to judge; they came to the Rock, their judges were overthrown by the Rock.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.8
… See what followeth: “their judges have been swallowed up beside the Rock” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.10
10. What then have all those deaths of the martyrs accomplished? Listen: “As the fatness of the earth is spread over the earth, our bones have been scattered beside the pit” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.11
11. “For unto Thee, Lord, are mine eyes; in Thee have I hoped, take not Thou away my life” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.12
12. “Keep me from the trap which they have laid for me” (
140:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.1
1. Thanks to the “Corn of wheat,” because He willed to die and to be multiplied: thanks to the only Son of God, our Lord and Saviour Jesus Christ, who disdained not to undergo our death, in order that He might make us worthy of His life. Behold Him that was single until He went hence; as He said in another Psalm, “Single I am until I go hence;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.13
… Not yet then was it time that those “bones” should be “scattered beside the pit.” For see how many failed, even to those who first hung on His mouth; even they failed. Wherefore? “I am alone, until I pass over:” for this followeth in the Psalm.…
140:2
… all'inizio dell'era volgare si parla, in una precisazione cronologica, dell'« ora dell'i. » (Lc. 1, 10). La fragranza dell'i. suggerisce immagini graziose al Cantico dei Cantici (4, 6, 14); la sua colonna di fumo giunge gradita a Dio come la preghiera (cf. Ps. 140, 2; Apoc. 8, 3, 4). La Bibbia allude al suo alto costo, trattandosi di un prodotto importato da Saba (Ier. 6, 20) e da altre località dell'Arabia meridionale (Is. 68, 6). La medesima …
PRESENZA DI DIO. - L'avvertenza rispettosa alla p. di Dio, o « elevazione dell'anima », costituisce l'atto fondamentale indispensabile in ogni vera preghiera, anche semplicemente vocale (Ps. 140, 2; s. Teresa, Mansioni, I, 1, 7; s. Agostino, Enarr. in Ps., 85, n. 7; s. Ignazio, Es. spir., n. 75). Per p. di Dio l'anima devota intende lo sguardo della Divinità, attento ed …
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.