Aiust mans prayer in tribulation, 10. describing his enemies cruelty, 13. by way of imprecation foresheweth their destruction, 15. and declareth that the iust shal be satisfied in glorie.
1The prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.Orazione di Davidde. Esaudisci, o Signore, la mia giustizia, da udienza alle mie preghiere. Porgi le orecchie alla orazione, che io fo con labbra non fraudolente.The prayer of Dauid. HEARE ô Lord my iustice: attend my petition: With thine eares heare my prayer, not in deceitful lippes.Oratio David. Exaudi, Domine, justitiam meam; / intende deprecationem meam. / Auribus percipe orationem meam, / non in labiis dolosis. 2Let my judgment come forth from thy countenance: let thy eyes behold the things that are equitable.Dalla tua faccia venga la mia giustificazione: gli occhi tuoi rivolgano verso dell'equità.From thy countenanee let my iudgement procede: let thine eies see equities.De vultu tuo judicium meum prodeat; / oculi tui videant æquitates. 3Thou hast proved my heart, and visited it by night, thou hast tried me by fire: and iniquity hath not been found in me.Hai fatto saggio del mio cuore, e nella notte lo hai visitato: col fuoco hai fatto prova di me, e non si è trovata in me iniquità.Thou hast proued my hart, and visited it by night: by fire thou hast examined me, and there is no iniquitie found in me.Probasti cor meum, et visitasti nocte; / igne me examinasti, et non est inventa in me iniquitas. 4That my mouth may not speak the works of men: for the sake of the words of thy lips, I have kept hard ways.Affinchè la mia bocca non parli secondo il fare degli uomini: per riguardo alle parole delle tue labbra io ho battuto vie faticose.That my mouth speake not the workes of men: for the wordes of thy lippes I haue kept the hard wayes.Ut non loquatur os meum opera hominum: / propter verba labiorum tuorum, ego custodivi vias duras. 5Perfect thou my goings in thy paths: that my footsteps be not moved.Reggi tu fortemente i miei passi ne' tuoi sentieri, affinchè i piedi miei non vacillino.Perfite my pases in thy pathes: that my steppes be not moued.Perfice gressus meos in semitis tuis, / ut non moveantur vestigia mea. 6I have cried to thee, for thou, O God, hast heard me: O incline thy ear unto me, and hear my words.Io alzai, o Dio, le mie grida, perché tu mi esaudisti: porgi a me la tua orecchia, e ascolta le mie parole.I haue cried, because thou hast heard me • God: incline thyne eare to me, and heare my wordes.Ego clamavi, quoniam exaudisti me, Deus; / inclina aurem tuam mihi, et exaudi verba mea. 7Shew forth thy wonderful mercies; thou who savest them that trust in thee.Fa bella mostra di tue misericordie, o Salvator di coloro, che sperano in te.Make thy mercies meruelous, which sauest them that hope in thee.Mirifica misericordias tuas, / qui salvos facis sperantes in te.
8From them that resist thy right hand keep me, as the apple of thy eye. Protect me under the shadow of thy wings.Da color, che resistono alla tua destra tienimi difeso come la pupilla dell'occhio. Cuoprimi all'ombra delle ali tue:From them that resist thy right hand keepe me, as the apple of the eie. Vnder the shadowe of thy winges protect me:A resistentibus dexteræ tuæ custodi me / ut pupillam oculi. / Sub umbra alarum tuarum protege me 9From the face of the wicked who have afflicted me. My enemies have surrounded my soul:Dalla faccia degli empj, che mi hanno afflitto. I miei nemici han circondata l'anima mia:from the face of the impious, that haue afflicted me. Mine enemies haue compassed my soule,a facie impiorum qui me afflixerunt. / Inimici mei animam meam circumdederunt; 10They have shut up their fat: their mouth hath spoken proudly.Hanno chiuse le loro viscere; la loro bocca ha parlato con arroganza.they haue shut vp their fatte; their mouth hath spoken pride.adipem suum concluserunt: / os eorum locutum est superbiam. 11They have cast me forth, and now they have surrounded me: they have set their eyes bowing down to the earth.Dopo di avermi rigettato adesso mi han circondato: si studiano di tener gli occhi loro rivolti alla terra.Casting me forth now haue they compassed me: they haue sette their eies to bend them vnto the earth.Projicientes me nunc circumdederunt me; / oculos suos statuerunt declinare in terram. 12They have taken me, as a lion prepared for the prey; and as a young lion dwelling in secret places.Stanno intenti a me come un lione inteso alla preda, e come un lioncino, che sta in aguato in luoghi nascosti.They haue taken me as a lion readie to the pray: and as a lions whelpe dwelling in hid places.Susceperunt me sicut leo paratus ad prædam, / et sicut catulus leonis habitans in abditis. 13Arise, O Lord, disappoint him and supplant him; deliver my soul from the wicked one; thy swordLevati su, o Signore, previenlo, gettalo a terra; libera colla tua spada l'anima mia dall'empio,Arise Lord, preuent him, and supplant him: deliuer my soule from the impious, thy swordExsurge, Domine: præveni eum, et supplanta eum: / eripe animam meam ab impio; / frameam tuam 14From the enemies of thy hand. O Lord, divide them from the few of the earth in their life: their belly is filled from thy hidden stores. They are full of children: and they have left to their little ones the rest of their substance.Da' nemici della tua mano. Separagli, o Signore, nella lor vita da que', che sono in piccol numero sulla terra: il loro ventre è ripieno de' beni tuoi. Hanno numerosa figliuolanza, e lasciano i loro avanzi ai lor bambini.from the enemies of thy hand. Lord from a few out of the land diuide them, in their life: their bellie is filled of thy secretes. They are filled with children: and they haue leaft their remnantes to their litle ones.ab inimicis manus tuæ. / Domine, a paucis de terra divide eos in vita eorum; / de absconditis tuis adimpletus est venter eorum. / Saturati sunt filiis, / et dimiserunt reliquias suas parvulis suis.
15But as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear.Ma io mi presenterò al tuo cospetto con la giustizia: sarò satollato all'apparire della tua gloria.But I in iustice shal appeare to thy sight: I shal be filled when thy glorie shal appeare?Ego autem in justitia apparebo conspectui tuo; / satiabor cum apparuerit gloria tua.
16:1
Worthington
Prayer. This psalm contains the model of a fervent prayer, (Haydock) which may be used by any person under affliction. (Worthington)
Haydock
The Rabbins say David expresses too much confidence in his own integrity, and therefore was soon after permitted to fall; while others assert that he spoke thus after the murder of Urias, to avert God's wrath from his army before Rabbath. But this supposition is improbable, (Calmet) as well as the other. (Haydock)
Calmet
The Fathers think that this psalm was composed during the persecution of Saul, and that it contains the sentiments of Jesus Christ and of his Church, under the persecution of infidels. There are some very difficult passages in it. (Calmet)
Berthier
My justice. Hebrew, "attend to justice," (Haydock) which amounts to the same thing; as no one would make this petition, unless he supposed that he was in the right. "Hear the justice of my cause." (Principes) (Berthier)
Haydock
"Hear the just man." (St. Jerome) (Haydock)
Calmet
Lips. I do not attempt to deceive thee, like the hypocrite; or rather I have not acted with deceit, or endeavoured to excite rebellion, as I have been accused. (Calmet)
Worthington
In my just cause, hear my unfeigned petition. (Worthington)
16:2
Haydock
Countenance. Pronounce sentence, (Esther 1:19.; Calmet) if I have done wrong. I do not refuse punishment, Psalm 7:5. (Haydock)
Calmet
The Greek and Latin copies vary. Some read correctly with the Hebrew, "Let thy eyes behold what is wrong." Yet St. Jerome (ep. ad Sun.) has "right," with the Syriac, etc. Others more commonly read, "Let mine eyes behold justice." (Calmet)
Haydock
Montanus, however, substitutes rectitudines for iniquitates, as Pagnin had rendered mesharim, and Protestants, "the things that are equal." (Haydock)
St. Jerome
"Holy preachers are the eyes of Christ....let them see what is just....and fulfil the justice which they preach." (St. Jerome)
Worthington
God sees all things, and will pass a just sentence. (Worthington)
16:3
Calmet
Fire. I have experienced all sorts of misery. (Calmet)
Berthier
Iniquity. Hebrew, "Thou hast not found; I have thought." But the same word without points, zamothi, (Haydock) has the sense given by the Septuagint and they knew nothing of these points. (Berthier)
Theodoret
We may also translate, "Thou hast not found in me any criminal thoughts. My mouth has not transgressed thy orders." If some thoughts of taking revenge by killing Saul, presented themselves involuntarily, David repressed them; (Calmet) and when he was alone with him at night in a cave, he would not suffer him to be hurt, 1 Kings 26:7. (Theodoret)
Worthington
He asserts that he had gone through tribulations without offending. Those who are innocent or penitent, may pray with this confidence; as the Church may, which has always some saints, on which account she is styled holy. (Worthington)
16:4
Haydock
Men. Houbigant, "My mouth shall not pass to the pretexts of Adam." I will not seek for excuses in sin. (Haydock)
Prin. disc
"My mouth utters not vows to the vain works of men." (Prin. disc.)
Berthier
But these versions are singular. (Berthier)
Berthier
Hard. Hebrew, "way of the robber." Purits, or prits, (St. Jerome; Haydock) means also "fracture." (Berthier)
Haydock
David was ordered by God to retire into the wilderness, and to caves, where he was obliged to live like robbers, (Calmet) and was even branded (Calmet) with the title of a fugitive slave by Nabal, 1 Kings 25:10. (Haydock)
Berthier
Yet the actions of David were very different from theirs. (Berthier)
Haydock
He did not speak about the works of men, in power to condemn Saul, or any other, being averse to all detraction, and prescribing to himself the strictest laws, (Calmet) which God had ever promulgated. Protestants, "I have purposed that my mouth shall not transgress. (4) Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroyer." The division of the verses is arbitrary. (Haydock)
Worthington
David kept the narrow path of virtue. (Worthington)
16:5
Calmet
Perfect. Hebrew, "support" me in these hard ways, where I am in continual danger of falling. (Calmet)
St. Jerome
A Deo est incipere, a Deo est finire. (St. Jerome)
Haydock
God's grace enables us to begin and to perfect every good work. (Haydock)
Worthington
None can walk right of themselves. (Worthington)
16:6
St. Gregory
Heard me, of former occasions. This encourages me to pray with more confidence (Berthier) and fervour. Bona vota quoties effectum percipiunt, multiplicantur. (St. Gregory, Mor. 35:3.)
Haydock
Hebrew also, "thou wilt hear me favourably." (St. Jerome) (Haydock)
16:7
Origene † 253 d.C.
Mercies. We become accustomed to the ordinary effects of grace, which are always admirable; and we are astonished only at miraculous conversions and occurrences. (Origen)
Calmet
Some such manifestation of the divine power seemed now requisite, to deliver David from such a powerful rival as Saul. (Calmet)
St. Jerome
Syriac, "Lord, make thy holy one appear as a prodigy, as the Saviour of those who hope in thee." (St. Jerome)
Haydock
"O thou Saviour of those who hope." (Haydock)
16:8
Calmet
Eye. God has shewn particular attention to protect the apple of the eye. He watches still more over his servants, (Zacharias 2:8.) for whom all things procure good, Romans 8:28. Saul had declared himself against David, because he had been chosen to succeed him, and thus he opposed the designs of God. (Calmet)
Worthington
The prophet prays that he may never give way to such impiety. (Worthington)
Haydock
Wings, as a hen does her chickens. (Haydock)
Worthington
Defend me from the furious countenance of my enemies. (Worthington)
16:10
Challoner
Their fat. That is, their bowels of compassion: for they have none for me. (Challoner)
Calmet
They have become fat, and have given way to greater insolence, as we see too often verified, Deuteronomy 32:15., Job 15:26., and Psalm 72:7. (Chaldean) (Calmet)
Haydock
Proudly. Libertines are often prompted by vanity to speak as they do against God and man. (Haydock)
16:11
Earth, to testify their wrath. So Virgil describes Juno. Diva solo fixos oculos aversa tenebat. (Aeneid 1.)
Calmet
Hebrew, ashurenu, is rendered "by our step," (Montanus) or contemplation. But the Septuagint have explained it as a verb, as well as St. Jerome, (Berthier) who reads, "marching against me; now they have surrounded me," (Haydock) like wild bulls. (Calmet)
Haydock
Symmachus, "blessing me, they have presently cast down their eyes, they have prepared snares, to throw me down upon the ground." They have sought my ruin both by craft and by open force. Even those who were once my friends and admirers, are now turned against me. (Haydock)
Calmet
He alludes particularly to the courtiers of Saul. (Calmet)
Worthington
They intend utterly to destroy me, even to the ground. (Worthington)
Hebrew, "by our step they have now surrounded us," (Montanus) conformably to Keri; though the text, followed by Pagnin, has, "In our path, they have surrounded me."
16:12
Haydock
They have taken me, is not expressed in Hebrew. (Haydock)
16:13
Disappoint. Hebrew, "meet him," as an enemy, Leviticus 26:23.
Calmet
Thy sword. The wicked are employed by God to chastise the just, and will then be thrown into the fire, Isaias 10:5., and Jeremias 50:23. (Calmet)
Berthier
They little think that t hey are subservient to the designs of Providence, as they attribute their success to their own might. Whether we beg that God would take his sword from the wicked, or that we may be freed from their malice, is much the same. (Berthier)
Haydock
Hebrew may express the latter sentiment, "Deliver my soul from the wicked, thy sword, (14) the men of thy hand, worldings, whose portion is temporal, in this life," etc. (Haydock)
Haydock
Many other versions may be given: (Calmet) by they all tend to shew the fleeting pleasures of God's enemies, who are thus rewarded for their transient virtues, and reserved for eternal torments. (Haydock)
Worthington
Man is not sufficient to resist that power, which they exercise by God's permission. Hence David begs that it may be taken away. (Worthington)
16:14
Divide them from the few, etc. That is, cut them off from the earth, and the few trifling things thereof; which they are so proud of, or, divide them from the few; that is, from thy elect, who are but few; that they may no longer have it in their power to oppress them. It is not meant by way of a curse or imprecation; but, as many other similar passages in the psalms, by way of a prediction, or prophecy of what should come upon them, in punishment of their wickedness.
Challoner
Thy hidden stores: thy secret treasures, out of which thou furnishest those earthly goods, which with a bountiful hand thou hast distributed both to the good and the bad. (Challoner)
Berthier
Of children. Hebrew, "their children are satiated." (Houbigant) (Berthier)
Haydock
Some copies read ueion, (Roman Septuagint) instead of uion. "They have been filled with hogs' flesh." The mistake was easy in Greek. (Calmet) St. Jerome agrees with the Vulgate. (Haydock)
Calmet
A numerous family was the great desire of the Jews. David is willing to forego every temporal advantage, and only prays that he may live in his own country, and attend the divine worship in the tabernacle. This was the glory of Israel, ver. 15., and 1 Kings 4:21. (Calmet)
Worthington
He predicts the final separation of the wicked from the elect, which sometimes begins in this life. Their worldly joys are hidden or disapproved by God. (Worthington)
Menochius
They feed on the poor servants of our Lord, (Haydock) whose life is hidden. (Menochius)
16:15
Calmet
Appear. St. Jerome, "I shall be filled, when I shall awake in thy likeness," (Haydock) at the resurrection: (Philippians 3:21., and 1 Corinthians 13:12.) or "when thy likeness, the Messias, shall rise again:" or (as the same expression is used by the Septuagint, as [in] Numbers 12:8.) David begs for actual inspiration, "thou wilt comfort my with the prophetic spirit." (Calmet)
Berthier
Perhaps he might also desire to see the tabernacle again, or even now prepare to erect a temple unto the Lord; (2 Kings 7:2.; Haydock) or he begs for the gifts of grace and glory, which will restore the image of God, effaced by sin, 1 John 3:2. (Berthier)
Worthington
Then the just being approved, will taste that joy which alone can satiate the heart of man, when he shall behold God. (Worthington)
16:10
Their fat.... That is, their bowels of compassion: for they have none for me.
16:14
Divide them from the few, etc.... That is, cut them off from the earth, and the few trifling things thereof; which they are so proud of, or divide them from the few; that is, from thy elect, who are but few; that they may no longer have it in their power to oppress them. It is not meant by way of a curse or imprecation; but, as many other the like passages in the psalms, by way of a prediction, or prophecy of what should come upon them, in punishment of their wickedness. Ibid. Thy hidden stores.... Thy secret treasures, out of which thou furnishest those earthly goods, which, with a bountiful hand thou hast distributed both to the good and the bad.
16:1
1. The prayer of Dauid] This Psalme of the matter conteyned is called a prayer. This Psalme called a Praier is both a sword & buck ••r in afflictiō. VVhich holie Dauid so composed, as was both conuenient for himselfe, being molested with vniust afflictions by the wicked, and for anie other iust person, or the whole Church in persecution, seruing as a spiritual sword to strike the enimies, and as a shield to beare of with patience and fortitude al their forces.
in my iust cause heare my petition.
seing I pray sincerly, not in feaned affection.
16:2
Thou thats seest al thinge declare my right against mine aduersaries.
16:3
my intētion
most secret cogitations.
by tribulations
Whose conscience is pure from greuous sinne, may pray with this confidence, otherwise repentance is first necessarie. But the whole Church may euer pray in this maner, because there be alwayes some iust and holy, in respect of whom it is truly called holy.
16:4
for thy precepts.
the narrow way of vertue.
16:5
none can of them selues walke rightly, but by Gods helpe.
16:8
against thy omnipotent powre.
16:9
from their cruel and furious countenance.
16:10
they haue shut out al pittie or commiseration.
16:11
They intend vtterly to destroy me euen to the ground.
16:13
Except God preuent, mās industry is not sufficiēt.
restraine their powre, which they haue by thy permission, that they may not persecute so much as they intend.
16:14
This is a prophecy, that the wicked from the elect
which iudgement beginneth sometimes in this life.
the pleasures of this world, which God approueth not, nor acknowledgeth amongst good thinges.
16:15
the iust shal be approued.
Nothing doth satiate mans mind, but the sight of God in eternal glorie.
16:1
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.2
2. “Hear My righteousness, O God, consider My supplication” (
16:2
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.27
… Thou perceivest thyself assuredly to be in that inn whither that Samaritan brought him whom he found with many wounds inflicted by thieves, half-dead. And yet thou hast seen many things that are true, not by those eyes by which colored objects are seen, but by those for which he prayed who said, “Let mine eyes behold the things that are equal.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.2
2. “Hear My righteousness, O God, consider My supplication” ( ver. 1 ). “Hearken unto My prayer, not in deceitful lips:” not going forth to Thee in deceitful lips. “Let My judgment from Thy countenance go forth” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.12
… In that drought they ought the more faithfully to have been suppliant unto God, in order that He who had given fulness unto their jaws, might give also equity to their manners. For unto him the faithful soul doth cry, “Let mine eyes see equity.”
16:3
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 13
… ‘Thou hast tried my heart, Thou hast visited me in the night-season; Thou hast proved me, and hast not found iniquity in me, so that my mouth shall not speak of the works of men
san Basilio † 379 d.C. The Letters 244.7
… I only hope that I may never have time enough on my hands to tell of all their doings—who were gathered together, how each one had been ordained, and from what kind of earlier life each arrived at his present dignity. I have been taught to pray “that my mouth may not utter the works of the men.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
And he said not, “Go not after them,” but what is more, Do not admit them into thy mind; which he says also in another place, “I will not mention their names through my lips.” ( Ps. xvi. 4 .) And again, “That my mouth may not talk of the deeds of men.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.3
3. “Thou hast proved and visited Mine heart in the night-season” (
16:4
san Basilio † 379 d.C. The Letters 42.5
… This I have embraced with all my heart, that I may win what has been promised to Christ’s martyrs and all His other saints, and so I may truly say, “Because of the words of thy lips I have kept hard ways.”
san Girolamo † 420 d.C. The Letters of St. Jerome 133.7
… Answer me this: are they easy or are they difficult? If they are easy, then produce some one who has fulfilled them all. Explain also the words of the psalmist: “thou dost cause toil by thy law,” and “because of the words of thy lips I have kept hard ways.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 83
… another;” and “He that loveth his neighbour hath fulfilled the law;” and again, “Love is the fulfilling of the law.” In accordance with these sayings is that passage, “Had they trodden good paths, they would have found, indeed, the ways of righteousness easy.” How then is it written, “Because of the words of Thy lips, I have kept the paths of difficulty,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 46.1
1. Hard and grievous does that appear which the Lord hath enjoined, that “whosoever will come after Him, must deny himself.” But what He enjoineth is not hard or grievous, who aideth us that what He enjoineth may be done. For both is that true which is said to Him in the Psalm, “Because of the words of Thy lips I have kept hard ways.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 3.11
… I see not here that there is any rest: mere mortality weigheth down the soul, and the corruptible body presseth it down to lower things: but I bear all things, that “that which I have heard from the beginning” may “remain” in me; and that I may say to my God, “Because of the words of Thy lips have I kept hard ways.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.4
4. “That My mouth may not speak the works of men” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.15
… But, passing by our faults and treating with silence those things of which it is a shame even to speak, according to this saying: “My mouth shall not speak the deeds of men,”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.22
… “My yoke is easy, and My burden is light.” For it seems tolerably opposed to that saying of the prophet where it is said: “For the sake of the words of Thy lips I kept hard ways;” while even the Apostle says: “All who will live godly in Christ suffer persecutions.”
16:5
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 62.8
… Let the beggars come, for He inviteth them, “who, though He was rich, for our sakes became poor, that we beggars through His poverty might be enriched.” Let the maimed come, “for they that are whole need not a physician, but they that are in evil case.” Let the halt come who may say to Him, “Set in order my steps in Thy paths.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.5
… Or at least, that I may still abide fixedly in eternity, after that I have accomplished the hard ways, and have finished My steps in the straits of Thy paths.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.12
… And so we ought every moment to pray and say with David “Order my steps in thy paths that my footsteps slip not:”
16:6
sant'Agostino d'Ippona † 430 d.C. City of God 11.14
… For, as the words stand, “He abode not in the truth, because the truth is not in him,” it seems as if the truth’s not being in him were the cause of his not abiding in it; whereas his not abiding in the truth is rather the cause of its not being in him. The same form of speech is found in the psalm: “I have called upon Thee, for Thou hast heard me, O God,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.6
6. “I have cried out, for Thou hast heard Me, O God” (
16:7
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 20.14
… We request, O Augustus, we do not fight, we do not fear, but we request. This beseems Christians both to wish for peace and tranquillity, and not to suffer constancy of faith and truth to be checked by fear. For the Lord is our Leader, “Who is the Saviour of them that hope in Him.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 76.4
… But as I had begun to say, because these things were disesteemed by thee, He came Himself to do unusual things, that in these usual ones too thou mightest acknowledge thy Creator. He came to Whom it is said, “Renew signs.” To Whom it is said, “Show forth Thy marvellous mercies.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.7
7. “Make Thy mercies marvellous” ( ver. 7 ). Let not Thy mercies be disesteemed, lest they be loved too little.
16:8
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.8
8. There have been many imaginations by many persons, and all have failed. Some have thought that God is fire; others that He is, as it were, a man with wings, because of a true text ill understood, Thou shalt hide me under the shadow of Thy wings
sant'Agostino d'Ippona † 430 d.C. City of God 17.5
… but this is said of God tropically, not properly, just as He is said to have hands and feet, and other corporal members. And, lest it should be supposed from such language that man in the form of this flesh is made in the image of God, wings also are ascribed to Him, which man has not at all; and it is said to God, “Hide me under the shadow of Thy wings,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.1.2
… For, in speaking of God, it has both used words taken from things corporeal, as when it says, “Hide me under the shadow of Thy wings;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 8.7
… Let then your wrath at length pass away also, now that we are celebrating the days of the great Sun, of that Sun of which Scripture saith, “Unto you shall the Sun of righteousness arise with healing in His wings.” What is, “in His wings”? In His protection. Whence it is said in the Psalms, “Keep me under the shadow of Thy wings.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.8
8. “Who savest them that hope in Thee from such as resist Thy right hand:” from such as resist the favour, whereby Thou favourest Me. “Keep Me, O Lord, as the apple of Thine eye” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.8
… yet by it is the sight of the eye directed, whereby the light is distinguished from the darkness; as by Christ’s humanity, the divinity of the Judgment distinguishing between the righteous and sinners. “In the covering of Thy wings protect Me.” In the defence of Thy love and mercy protect Me. “From the face of the ungodly who have troubled Me” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.9
9. “Mine enemies have compassed about My soul;” “they have shut up their own fat” (
16:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.10
10. “Casting Me forth they have now compassed Me about” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.11
11. “As a lion ready for prey, have they taken Me” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.13
… For in other copies, instead of, “He shall brandish His sword,” it has been written, “He shall make bright His spear:” by which word I think the last coming of the Lord’s glory most appropriately signified: seeing that is understood of His person, which another Psalm has, “Deliver, O Lord, my soul from the ungodly,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.12
12. “Arise, O Lord, prevent them, and cast them down” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.13
13. “Deliver My soul from the ungodly.” Deliver My soul, by restoring Me after the death, which the ungodly have inflicted on Me. “Thy weapon: from the enemies of Thine hand” (
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
6. Now wicked men hunger for bread like this, for effeminate souls will hunger; but the righteous alone, being prepared, shall be satisfied, saying, ‘I shall behold Thy face in righteousness; I shall be satisfied when Thy glory is seen by me
sant'Agostino d'Ippona † 430 d.C. City of God 21.24
… We hunger and thirst for it now, that hereafter we may be satisfied with it when we see Him as He is, and that is fulfilled which is written, “I shall be satisfied when Thy glory shall be manifested.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 3.17
… For as long as we are in the body, we wander from the Lord; for we walk by faith, not by appearance. But when we shall see Him, and attain certainly to the appearance, we shall rejoice with joy unspeakable; and then we shall be filled with righteousness, since now we say to Him with pious longing, “I shall be satisfied when Thy glory shall be manifested.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.5
… not they who now are, but their children who shall then be. For these present walking in their own ways, will go to their own place, will pass on to everlasting damnation. But when they shall have been made all one people, that shall come to pass which we sing, “I shall be satisfied when Thy glory shall be manifested.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 102.3
… “At that day ye shall ask in my name.” For in that future world, when we have reached the kingdom where we shall be like Him, for we shall see Him as He is, what shall we then have to ask, when our desire shall be satisfied with good things? As it is also said in another psalm: “I shall be satisfied when Thy glory shall be revealed.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 17.14
14. “But I shall appear in Thy righteousness in Thy sight” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.19
… Unto Whom saith the heart of the faithful, I will be filled, not with the flesh-pots of the Egyptians, nor with melons and gourds, and garlick and onions, which a generation crooked and embittering did prefer even to bread celestial, nor with visible manna, and those same winged fowls; but, “I will be filled, when Thy glory shall be made manifest.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.15
… Hence are the words, “In Thy presence is fulness of joy:” and, “Early in the morning they shall stand by, and shall look up:” and as other translators have said it, “We shall be satisfied with Thy mercy in the morning;” then they shall be satisfied. As he says elsewhere, “I shall be satisfied, when Thy glory shall be revealed.”
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Supra describit Psalmista divinam justitiam, et ostendit quod eam servabat; hic proponit orationem in qua petit exaudiri, propter justitiam. Titulus, oratio David. Et est primus Psalmus qui intitulatur ab oratione, quia hujusmodi totaliter est oratio; et ideo ab oratione incipit, quia inter tribulationes singulare refugium est oratio. Psalm. 108: pro eo ut me diligerent, detrahebant mihi, ego autem orabam. Dividitur ergo Psalmus iste in duas partes. In prima orat pro stabilitate propria; in secunda petit liberationem a malo, ibi, ego clamavi. Circa primum duo facit. Primo petit exaudiri; secundo proponit petitionem suam, ibi, de vultu tuo. Considerandum est autem, quod in exauditione sit triplex gradus. Primo ille cui fit petitio, audit verba. Secundo attendit sensum. Tertio implet petitum. Primo ergo petit ut exaudiatur, dicens, exaudi et cetera. Dan. 9: exaudi, domine Deus, orationem servi tui. Secundo in exauditione ponit meritum petentis; et ideo dicit, justitiam meam: quasi dicat: in me est meritum ut exaudias. Glossa: justitia habet vocem apud Deum, qua penetrat caelum: Jac. ult.: multum valet deprecatio justi assidua: Joan. 9: peccatores Deus non audit: sed si quis Dei cultor est, hunc Deum exaudit. Secundo petit quod intendat ad sensum orationis, intende deprecationem meam. Glossa dicit: deprecationem, quae est pro malis amovendis. Alia littera, intende ad canticos meos, quasi ad spiritualem intellectum: Ps. 129: fiant aures tuae intendentes in vocem deprecationis meae. Tertio quod audiat verba orantis; et ideo dicit, auribus percipe orationem, quae est, non in labiis dolosis, sed simplicibus: Isa. 53: dolus non fuit in ore ejus. Sed cum omnia audiat, quare dicitur quaedam audire, et quaedam non? Sap. 1: spiritus sanctus disciplinae effugiet fictum, et auferet se a cogitationibus quae sunt sine intellectu. Deus non dicitur audire nisi verba vera, et non quae proveniunt ex labiis dolosis: et ideo dicit, non in labiis dolosis. Ps. 11: labia dolosa in corde et cetera. Et sic dolosum dupliciter accipitur: scilicet fictio respectu oris, et respectu operis, cum opus non concordat ori. Pharisaeus qui dicebat, Luc. 18: non sum sicut caeteri hominum etc. non fuit exauditus; sed alius qui non in labiis dolosis, sed recte orabat, fuit exauditus, quia descendit justificatus in domum suam. Glossa: labia dolosa sunt qui dicunt domine domine, et non faciunt voluntatem patris mei. De vultu tuo. Judex non profert sententiam nisi audita petitione et discussa causa. Et ideo hic petitionem ponit: et petit tria. Primo sententiam. Secundo causae examinationem, ibi, probasti. Tertio sententiae qualitatem, perfice. Circa primum duo facit. Primo petit judicium. Secundo temperamentum, ibi, oculi tui.
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Dicit ergo, de vultu tuo, idest de cognitione tua: judicium meum prodeat, idest pro me: Hier. 10: corripe me domine, verumtamen in judicio, non in furore tuo, ne forte ad nihilum redigas me. Sed hic petit judicium non severitatis: Isa. 64: omnes justitiae vestrae quasi pannus menstruatae, sed aequitatis, secundum quod patitur humana natura: et ideo dicit, oculi tui videant aequitatem, idest judicent judicium aequitatum: Isa. 11: arguet in aequitate pro mansuetis terrae: Job. 22: aequitatem proponat contra me, et ad victoriam proveniet judicium meum; quasi dicat: non peto judicium, quia causa mea tibi examinata est. Quod causa sua sit examinata coram eo, ostendit cum dicit, probasti et cetera. Et primo ponit ordinem examinationis. Secundo quid sit inventum exponit, et non est inventa.
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Dicit ergo, probasti cor meum. Differentia est inter probare et examinare: probare quaerit rationem facti, examinare quaerit ipsum factum. Ratio autem facti magis tangit cor, sed factum magis tangit corpus. Dicit ergo, probasti cor meum, idest probatum ostendisti, quod non est turbatum propter tribulationes quas patior. Deus cum examinat, tria facit. Probat, visitat, et examinat. Probat cum dijudicat an habeat cordis rectitudinem: quia si non habet, non curat examinare; sed quando hoc habet, indiget examinari utrum habeat firmitatem: Hier. 17: ego dominus scrutans corda et probans renes, qui do unicuique juxta viam suam sed haec examinatio est dura et fortis, ita quod nullus sustineret nisi adjutus ab eo: Job 6: quae fortitudo mea ut subsistam et quis finis meus ut patienter agam? Nec fortitudo mea nec caro mea aenea est. Et ideo praemittit visitationem Psalm. 88: visitabo in virga, vel adjuvando, vel corrigendo. Visitasti nocte. Sed potest idem intelligi per noctem et ignem, quia turbat animam: Job 30: nocte os meum perforatur doloribus: et incendium facit hoc idem. Vel nocte, idest defectu spiritualis intelligentiae. Quandoque quis habet rectum cor, et supervenit sibi tentatio et negligentia; et haec est in nocte: et in hac visitat dominus adjuvando contra tentationes, et negligentiam excutit et confortat: Ps. 49: cum defecerit virtus mea, ne derelinquas me. Vel nocte, idest quiete et silentio, et tunc visitat per consolationes: Matth. 25: media nocte clamor factus est, ecce sponsus venit. Examinasti igne, idest tribulatione; quia tunc apparet si est bonus amicus, et non recedit: Eccl. 6: est amicus secundum tempus suum, et non permanebit in die tribulationis. Invenitur autem per istam examinationem innocentia et perfectio, quia examinat si in eo inveniatur innocentia. Hoc autem in isto invenitur. Et primo ponit ejus innocentiam. Secundo perfectionem, ibi, non est inventa in me iniquitas. Sed contra. 1 Joan. 1: si dixerimus quia peccatum non habemus, nosipsos seducimus, et veritas in nobis non est: et Prov. 20: quis potest dicere, mundum est cor meum? Eccl. 7: non est homo justus in terra qui faciat bonum et non peccet. Glossa, nec infans unius diei. Dicendum, quod loquitur de iniquitate peccati per quam in tribulatione recedit a Deo. Perfectio innocentiae invenitur in eo, intantum quod non loquitur opera hominum, idest peccatum; quasi dicat: non solum in corde, sed nec in ore ejus est iniquitas: Job. 6: non invenietis in lingua mea iniquitatem, nec in faucibus meis iniquitas personabit: Eph. 4: omnis sermo malus de ore vestro non procedat. Vel sic: non est inventa in me iniquitas, ut non loquatur os meum, cum post sequitur, opera hominum etc.: quasi dicat, tu vidisti quod in me non est iniquitas: et hoc, quia non decet me loqui, tu tamen vidisti hoc. Prov. 27: laudet te alienus, et non os tuum: extraneus, et non labia tua. Hieronymus habet sic: probasti cor meum, visitasti nocte; conflasti me, et non invenisti cogitationes meas ascendere super os meum; quasi dicat: non intantum turbatio processit, ut veniret a corde ad os per murmura.
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Secundo exponit quo igne fuerit examinatus, cum dicit, propter verba labiorum tuorum ego custodivi vias duras. Viae durae sunt adversitates; et hoc sustinui, propter verba labiorum tuorum, idest ut servarem verba, aut annunciarem verba tua: Hier. 20: factus est sermo domini in opprobrium et in derisum. Hieronymus habet, ut vias latas. Latrones quaerunt diverticula ut lateant: ita David quando persequebatur eum Saul: Ps. 17: posuit pedes meos quasi cervorum. Spiritualiter dicitur de Christo punito inter latrones ut malefactor: Joan. 18: si non esset hic malefactor, non tibi tradidissemus eum. Si incipias versum ibi, propter opera hominum custodivi vias duras, dicas vias duras quae sunt opera hominum: Prov. 4: viam sapientiae monstrabo tibi, ducam te per semitas aequitatis, quas dum ingressus fueris et cetera.
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Consequenter determinat quid petit: perfice gressus meos in semitis tuis, scilicet justitiae: Job 4: ubi est fortitudo tua, patientia, et perfectio viarum? Et hoc ut vestigia, idest affectus meus, non moveantur a mandatis tuis. Vel petit Christus pro Ecclesia ut gressus ejus perficiantur, et vestigia, idest sacramenta, non moveantur. Item, cum ex actibus generentur habitus, actus vestigia relinquuntur in voluntate. Vel ad litteram petit David, quod non praecipitetur de praeruptis per quae transibat fugiens Saul: 1 Reg. 24: sequebatur eum Saul per praeruptissimas petras. Alia littera habet, sustenta gressus meos in calcibus meis, et non labentur vestigia mea. Vel quod Christus secundum quod homo perficiatur in sempiternum gloria divinitatis: Joan. 17: clarifica me, pater, apud temetipsum, claritate quam habui priusquam mundus fieret.
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Ego. Supra petit Psalmista ut stabiliatur in bono; hic autem petit ut liberetur a malo: et circa hoc tria facit. Primo petit exaudiri in sua petitione. Secundo ponit eam, ibi, mirifica misericordias tuas. Tertio exauditionem suae petitionis manifestat, ibi, ego autem. Circa primum duo facit. Primo proponit spem conceptam de Deo. Secundo ex hac petit se exaudiri, ibi. Inclina aurem. Dicit ergo, ego clamavi. Videtur ordo praeposterus: quia convenientius videtur dici, quoniam clamavi, exaudisti me. Et ideo tripliciter exponitur. Uno modo secundum Glossam. Ego clamavi. In clamore validior intentio mentis est, et libera. Tunc ergo clamant qui cum magna devotione orant, et libertate cordis. Et unde hoc? Quoniam exaudisti, dando scilicet libertatem. Gregorius: neminem exaudit Deus nisi quem ut precetur inspirat, animam scilicet per aliquam devotionem: Psalm. 118: concupivit anima mea desiderare et cetera. Alio modo, secundum Augustinum 10 de Civit. Dei, quod ly quoniam non designat causam, sed signum; quasi dicat: hoc est signum quod clamavi, quia exaudisti me. Tertio modo, quia cum quis exauditur semel, iterum fiducialius petit. Et ideo dicit, quoniam exaudisti ego clamavi. Hieronymus habet, plane quoniam exaudisti. Semper haec duo conjungit, clamorem, et exauditionem, quia qui sic clamat exauditur: Jonae 2, clamavi de tribulatione mea ad dominum, et exaudivit me: Psalm. 141: clamavi ad te, dixi tu es et cetera. Consequenter petit exaudiri. Et qui exaudit primo audit; ideo dicit, inclina, nisi dominus sit in alto loco, oportet quod inclinet aurem ad audiendum illum qui est in imo. Dominus sedet in majestate sua; et si vellet nostra agere secundum altitudinem suae justitiae, non salvaremur, quia Isa. 64, quasi pannus menstruatae omnes justitiae nostrae. Et ideo oportet quod inclinet, et tunc exaudiat: Dan. 9: inclina domine aurem tuam, et audi.
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Mirifica. Hic ponitur petitio: et est duplex. Prima de sui liberatione. Secunda de inimicorum dejectione, exurge domine, praeveni eum. Circa primum duo facit. Primo petit liberationem. Secundo subdit necessitatem liberationis, ibi, inimici mei. Circa primum tria facit. Primo petit misericordiam. Secundo salutem, ibi, qui salvos facit. Tertio liberationis modum, ibi, custodi me ut pupillam oculi. Dicit ergo, mirifica. Quod quis liberetur a parvo hoste, non est mirum: sed cum quis liberatur a maximo malo, vel hoste, hoc est mirum; et hoc petit, mirifica, idest mirabiliter libera me. Et hoc non secundum judicium hominis, sed secundum misericordiam tuam: Eccl. 36: innova signa et immuta mirabilia, glorifica manum et brachium dextrum, excita furorem et effunde iram, extolle adversarium, et afflige inimicum. Et hujus ratio est, quia tuum est et proprium. Qui salvos facis sperantes in te: Eccl. 2: nullus speravit in domino, et confusus est. Et salvas, a resistentibus dexterae tuae. Dextera Dei sive virtus est operativa spiritualiter in bonis: Prov. 3: longitudo dierum in dextera ejus, et in sinistra illius divitiae et gloria. Dicuntur resistere dexterae Dei Daemones sive peccatores qui impediunt spiritualia. Vel dextera Dei dicitur Christus: Psal. 117: dextera Dei fecit virtutem. Cui resistunt Judaei contradicendo ejus doctrinae: Jo. 7: quomodo hic litteras scit, cum non didicerit? Et detrahendo illius operationi: Jo. 9: non est hic homo a Deo qui sabbatum non custodit: Luc. 11: in Beelzebub principe Daemoniorum ejicit Daemonia. Sed est quaestio contra Psalmum (Ps. 75): tu terribilis es, et quis resistet tibi? Nullus ergo suae voluntati potest contradicere: Job 9: Deus cujus irae nullus potest resistere. Et dicendum, quod nullus efficaciter potest resistere ei, sed potest habere voluntatem sive propositum resistendi.
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Consequenter ponit modum liberationis, quia diligenter et tute: ideo dicit custodi me ut pupillam oculi. Pupilla oculi cum diligentia custoditur, quia nihil quod laedere possit permittitur appropinquare; sic et facit Deus in custodia servi sui: Deut. 32: circumduxit eum, et docuit et custodivit quasi pupillam oculi sui: Zach. 2: qui vos tetigerit, tangit pupillam oculi mei. Vel secundum Glossam, pupilla oculi dicitur Christus dirigens: Eccl. 3: virtus visiva est in pupilla qua discernimus bonum a malo, et Christus discernit fideles ab infidelibus, et a bonis malos, ad hanc diligentem custodiam manifestandam utitur duplici metaphora: scilicet umbrae et alarum. Umbra enim refrigerat ab aestu, sic et tutela Dei refrigerat dans securitatem. Item alis gallina pullos contra milvum custodit; sic et Deus suis alis, quae sunt charitas et misericordia, justos defendit a rapacitate Daemonum. Matth. 23: quoties volui congregare vos, quemadmodum gallina congregat pullos sub alas, et noluistis? His ergo alis Deus nos elevat ad superna: Ps. 88: misericordia et veritas praecedent faciem tuam, beatus populus et cetera. Hier. 31: in charitate perpetua dilexi te, ideo attraxi te miserans. Vel pupilla oculi dicitur anima; quia sicut pupilla quae est in medio oculi, circumdatur multis pellibus ad defensionem, et homo apponit manum, et fere omne quod habet, ne laedatur; sic debet homo facere pro anima: Job 2: pellem pro pelle etc.: quia, ut dicitur Marc. 8, quid prodest homini si mundum universum lucretur et animae et cetera. Vel custodi me, ut pupillam oculi, idest ut Christum, sub umbra alarum tuarum protege me, idest sub custodia Angelorum: Ps. 90: Angelis suis mandavit de te et cetera. Vel duae alae sunt duo brachia Christi extenta in cruce: Deut. 32: expandit alas suas, et assumpsit eos atque portavit in humeris suis.
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Consequenter ostendit a quibus competit liberari, quia a facie impiorum qui me afflixerunt; idest a potestate et praesentia Daemonum, vel falsorum fratrum. 2 Cor. 11: periculis in falsis fratribus. Qui me afflixerunt, tentationibus et persecutionibus. Exod. 1: oderant filios Israel Aegyptii, et affligebant illudentes eis. Sic nos debemus petere liberari a peccato: Eccl. 21: quasi a facie colubri fuge peccatum.
Inimici. Hic ponit necessitatem liberationis: et circa hoc duo facit. Primo proponit afflictionem quam patitur. Secundo afflictionis similitudinem, ibi, susceperunt me. Circa primum duo facit. Primo praemittit afflictionem. Secundo afflictionis modum, ibi, adipem et cetera. Dicit ergo, inimici, Daemones, sive peccata ita affligunt me, quod, circumdederunt animam meam, idest sic undique concludunt, quod non inveniam viam liberationis. Et dicit, animam, quia nihil quaerunt nisi animam. Hostes corporales quaerunt tollere vitam; hostes vero spirituales quaerunt animam. Vel potest intelligi de Christo, cujus animam Judaei suis malitiis circumdabant; Ps. 117: circumdederunt me sicut apes et cetera. Item Ps. 21: circumdederunt me canes multi, Concilium malignantium obsedit me. Consequenter ponit modum; unde dicit: adipem. Adeps in Scriptura quandoque in bono, quandoque in malo accipitur. In bono, secundum quod signat devotionem mentis: Ps. 62: sicut adipe et pinguedine repleatur anima mea. In malo. Primo secundum quod signat nequitiam cordis. Secundo oris. Tertio operis: et ideo designat detestabilem malitiam: Job 21: viscera impii plena sunt adipe, et medullis ossa illius irrigantur. Et hoc est multiplex. Quandoque delectatio de peccato quod faciunt: Prov. 2: qui laetantur cum male fecerint, et exultant in rebus pessimis. Item superbia et falsitas: Job 11: vir vanus in superbiam erigitur, et quasi pullum onagri se liberum natum putat. Item carnalis sensus. Dicit ergo, adipem suum, idest carnalem sensum, vel superbiam, vel delectationem: concluserunt, in se, ut non capiant spiritualem sensum. Hieronymus habet, adipe suo, idest abundantia temporalium et saecularis potestatis, concluserunt me.
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Secundo, quoad os, quia, os eorum locutum est superbiam. Et hoc quando Judaei dicebant contra Christum; Matth. 27: si es rex Israel et cetera. Tertio quoad opus. Et primo ostendit quomodo procedit ad opus. Secundo causam hujus, ibi, oculos suos. In operatione autem duo ponit. Primo defectum. Secundo solicitudinem nocendi: et tamen quando quis contemnit, non solicitatur nocere: et ideo dicit, projicientes, idest despicientes: Isa. 33: projecit civitates, non reputavit homines, et tamen circumdederunt me undique solicite. Et hoc fecerunt Judaei Christo, quando projecerunt eum extra civitatem: Luc. 2: et circumdederunt me, convenientes ad spectaculum ut irriderent, Act. 7. Et hujus ratio est, quia non respiciunt ad Deum, sed ad terrena: Ps. 3: non est salus illi in Deo ejus.
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Statuerunt oculos suos declinare in terram, scilicet peccatores statuerunt intentionem cordis sui declinare in terram, cum deliberatione et mora: Prov. 17: oculi stultorum, idest peccatorum, in finibus terrae, et ideo non recipiunt lumen gratiae: Eccl. 2: oculi sapientis in capite ejus; stultus, idest peccator, in tenebris idest in peccatis, ambulat. Dan. 13: declinaverunt oculos suos ut non viderent caelum. Et hoc ad litteram fuit in Judaeis, cum dicebant, Joan. 11: ne forte veniant Romani, et tollant locum nostrum et gentem. Vel in terram, idest in carnem Christi, cujus infirmitatem tantum considerabant, et non ejus divinitatem: quasi dicat: statuerunt oculos suos et cetera.
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De industria similitudo ponitur quantum ad violentiam, quia, sicut leo paratus ad praedam susceperunt me, vel a Deo, vel a Pilato milites: quantum ad fraudulentiam, quia, sicut catulus leonis habitans in abditis. Leo in agro invadit: sed catulus ejus in occulto morans, raptam praedam comedit vel invadit: Matth. 26. Osculo enim fuit traditus, de nocte captus, per falsos testes condemnatus, et princeps sacerdotum scidit vestimenta sua.
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Exurge. Hic ponit aliam petitionem, idest dejectionem inimicorum; et ponit tria. Primo petitionem. Secundo expositionem, ibi, eripe animam meam. Tertio petitionis rationem, ibi, de absconditis. Circa primum duo facit. Primo petit occultationem auxilii. Secundo destructionem adversarii. Dicit ergo: dormire videris dum pateris me affligi, sed, exurge domine, praeveni eum, ut citius subvenias quam nocere possit: et supplanta eum, idest destitue eum quasi astute: Job 5: qui apprehendit sapientes in astutia eorum: Prov. 19: astutia hominis supplantat gressus ejus. Supplanta eum, in duobus: scilicet in mei liberatione; et quantum ad hoc dicit, eripe animam meam ab impio, quia contra justitiam persequitur me, et ideo impius est: Ps. 42: ab homine iniquo et doloso eripe me. Et hujus ratio est, quia anima mea est framea, idest gladius acutus ex utraque parte, qua destructus est Diabolus. Et hoc proprie dicitur de anima Christi: Isa. 27: in die illa visitabit dominus super Leviathan in gladio duro et forti.
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Dicit, frameam tuam ab inimicis manus tuae, supple, eripe: Psal. 66: intende animae meae, et libera eam. Vel, eripe frameam tuam ab inimicis, idest aufer gladium et potestatem, quam habent a te: Sap. 6: data est vobis a Deo potestas. Et voluntatem quam habent a se: Zach. 13: framea suscitare super pastorem meum. Vel, supplanta eos, in eorum frustratione, et eripe animam meam ab inimicis manus tuae, idest Christi filii tui; nam filius dicitur manus patris: Deut. 32: tollam in caelum manum meam, idest filium meum. Domine, a paucis de terra divide eos; quia propter hoc persequuntur me, ut regnum suum stabiliant. Haec est duplex littera: in Psalmo Romano sic, o domine dispartire eos in vita eorum; quasi dicat, ipsi oculos habent ad terram, et ideo mala faciunt; sed tu exclude eos de terra quam dedisti eis. Sed quomodo? Numquid ut vadant in unum locum? Non, sed dispartire eos per totum mundum. Alia littera, domine a paucis de terra dimitte eos; quasi dicat: divide eos de terra, et a paucis, idest a societate electorum, in vita eorum, idest dum vivunt. Vel quia legitur quod imminente destructione sunt admoniti per Angelum, quod fideles recederent et irent in regnum Agrippae. Et ideo, divide eos a paucis, idest Christianis, qui sunt reservati. De absconditis tuis adimpletus est venter eorum, idest de peccatis non confessis: Prov. 28: qui abscondit scelera sua, non dirigetur: Job 31: si abscondi quasi homo peccatum meum, et celavi in sinu meo iniquitatem meam. Vel hic ponitur ratio petitionis, et hujusmodi ratio est duplex: videlicet quia potest referri ad peccata, vel ad beneficia de quibus sunt ingrati. Si primo modo, sic. Primo ponit abundantiam peccatorum. Si secundo modo, ostendit quomodo beneficia Dei derivabantur ad filios. Dicit ergo quantum ad primum, de absconditis tuis adimpletus est venter eorum, idest de peccatis quae sibi abscondita sunt: non quod non videat, sed quia non vult ea videre: Habac. 1: mundi sunt oculi tui, domine, ne videat malum; et ad iniquitatem respicere non possunt. Adimpletus est venter eorum, idest conscientia, vel memoria, vel carnalis concupiscentia, vel sensualitas. Saturati sunt filiis, idest peccatis, vel malis operibus. Mala opera dicuntur filii malorum, sicut bona opera filii bonorum. Alia littera habet, saturati sunt porcina, idest immunditia peccatorum; et est expositio ejus quod dicit, de absconditis: et diviserunt reliquias suas parvulis suis; quasi dicat, derivantur ad filios, qui imitati sunt peccata eorum: Sap. 4: ex iniquis omnes filii qui nascentur, testes sunt nequitiae adversus parentes in interrogatione sua. Vel saturati sunt filiis, idest ad utilitatem filiorum, et diviserunt reliquias suas parvulis suis, qui eos ad peccatum, quantum in eis fuit, obligaverunt: Matth. 27: sanguis ejus super nos et filios nostros. Vel. Saturati sunt filiis, idest pro filiis: quasi: ita saturati sunt peccatis, quod suffecit eis et filiis suis; idest reliqua peccata quae non fecerunt ipsi, dimiserunt facienda filiis suis. Si secundo modo, sic duo beneficia receperunt. Primo spiritualia, quia legem. Et ideo dicit, de absconditis, sapientiae tuae, adimpletus est venter eorum, idest carnalis sensus: Psal. 147: non fecit taliter omni nationi. Secundo bona temporalia, quia, saturati sunt filiis, et quod plus est, reliquerunt ea eis. Hieronymi littera habet ab illo loco, eripe animam meam ab impio, quasi scilicet impius sit gladius tuus: Isai. 10: vae Assur virga furoris, a viris manus tuae, qui sunt mortui in profundo, quorum pars est in vita; quasi dicat, eripe animam meam ab impio, idest a Saule, et a viris manus tuae, qui contradicunt manui tuae, qui sunt mortui in profundo, idest peccato, quorum pars est in vita, scilicet ista, quorum venter adimpletus est et cetera. Saul secundum Glossam significat mortem; et sicut mortuo Saule David regnavit in pace, ita Christus morte devicta post resurrectionem.
16:15
Ego. Hic ostendit spem suae exauditionis: et ponit duo: scilicet justitiam quam habet, et visionem Dei. Et consequuntur se: quia per justitiam pervenitur ad Dei visionem: Ps. 14: quis habitabit in tabernaculo tuo et cetera? Qui ingreditur sine macula, et operatur justitiam. Alia littera, ego autem in justitia videbo faciem tuam, et ideo apparebo in conspectu tuo, idest veniam ad videndum te; et satiabor cum apparuerit gloria tua, idest quando videbo te, replebor omnibus bonis: Psal. 102: qui replet in bonis desiderium tuum, scilicet gloria tua, in qua omnia bona sunt. Illi satiantur porcina, secundum Lxx. Nostra littera dicit, in terra sanctorum et cetera. Isa. 26: tollatur impius ne videat gloriam Dei. Ego autem satiabor: Hier. 3: cum apparuerit, similes ei erimus.
16:2
v. 2 de vultu tuo, a te promulgetur, iudicium meum prodeat, ius meum stabiliatur; quam merito id efflagito, nam : oculi tui vident aequitates (hebr), solum videre volunt quae aequa 0 iusta sunt, in iis solum tu tibi complaces. Et dignus est, cuius precationi faveat Deus :
16:3
v. 3 probasti cor meum ; in hebr sequitur: non invenies iniquitatem meam ; quare potius vertendum erat: 51 probas cor meum, 51 visitas nocte, si igne me examinas, non invenies scelus meum. Omni modo sese Deo sistit explorandum et accurate investigandum et quasi colandum, neque tamen pravum quid confidit repertum iri. Quae sequuntur, in omni textu sunt obscura. Videtur contineri ulterior integritatis eius affirmatio : uf non loquatur os meum opera hominum, explicat Theodoretus : linguam servavi liberam a conviciis ; propter verba labiorum tuorum ego custodivi vias duras, idem dicit « rem duram et difficilem exsecutus sum, ut tuis mandatis morem gererem », similiter Calm., id quod saltem ad verba magis congruit, quam vias perversas cavi (Ag.); Gen. utrumque proponit. Textum hebr ita vertunt: non transgreditur os meum; in operibus hominum secündum verbum labiorum tuorum cavi a viis oppressoris, etiam ultima verba similia praebet Sym ἐφυλαξάμην ὁδοὺς παραβάτου. Alii varie textum emendare conantur: ad opus tuum ego taceo; verbum labiorum meorum sedulo observavi (Duhm); ne.anima mea sequatur opus hominum, in verbo labiorum tuorum exploravi vias quae tibi placent ( Wies). Etiam in
16:5
v. 5 debebit contineri assertio integritatis vitae v. 5 perfice gressus meos in. semitis tuis, potius exspectaveris : perfeci, direxi gressus meos; in viis tuis ambulavi, non titubabant vestigia mea. Et hoc modo recentiores etiam. hebr concipiunt. Talis cum sit, maxima fiducia deprecationem coram Deo effundere potest
16:6
v. 6 ego clamavi; ego te invoco, quia exaudies me, Deus (hebr, Hier), inclina aurem tuam mihi, audi eloquium meum (hebr, Hier). .Expetit opem divinam contra inimicos
16:7
v. 7 mirifica misericordias tuas, mirabiles fac, seu mirabiliter ostende favores tuos, salvator sperantium (hebr, Hier). Gratiam Dei et opem efflagitat: ἃ resistentibus dexterae tuae custodi me ; ta 1ungit etiam Theodoretus ; ceterum textu graeco ἐχ τῶν ἀνθεστηχότων iungitur cum σώζων qui servas sperantes in te ab resistentibus dexterae tuae; melius habetur hebr : servans confugientes a rebellibus ad dexteram tuam, qui scil. auxilium quaerunt in dextera Dei contra rebelles. Petit, ut Deus se servet ac tueatur tam- | quam rem pretiosissimam ac carissimam,
16:8
v. 8 αὐ pupillam oculi, quae notio in hebr bis exprimitur, Hier: quasi pupillam intus in oculo, sub umbra alarum tuarum protege me, hebr absconde me, scil. ab impiis qui me affliverunt; tutelam expetit tenero amore exhibitam ; cf. Deut. 32, 10. 11. Ps. 35, 8; 56, 2; 60, 5 : 90, 4. Et quantopere indigeat tali tutela, elucet ex furore inimicorum a quibus circumdatus est:
16:9
v. 9 inimici animam meam, me, circumdederunt ; hebr inimici mei in animam, inimici mel capitales, hostes vitae meae; alii: inimici mei in aviditate, seu in furore me circumdant ; adipem suum concluserunt, erit emendatione opus; vertit Sym: τῷ στέατι αὐτῶν ἀπεφράγησαν, pinguedine sua obstructi sunt (occlusi sunt); adeps autem seu pinguedo Ps, 16, 14tuis plenus est venter eorum ; saturabuntur lilii et relinquent reliqua filiis suis. [ἢ versione Hier haec leguntur: serva animam meam ab impio qui est VA gladius tuus, a viris manus tuae, Domine, qui mortui sunt in profundo, quo- = | rum pars in vita et quorum de absconditis tuis replesti ventrem, qui satura- E 4 buntur filiis et dimittent reliquias suas parvulis eorum. Textum hebr aliqui = . dta verti posse existimant: eripe vitam meam ab impio per gladium tuum, ᾧ - 82 hominibus per manum tuam, ab hominibus de mundo, portio eorum in E > * vita, et de thesauro tuo imples ventrem eorum ; saturantur filii eorum et repo- EÉ . Illorum autem felicitati psalmista minime invidet v. 15 ego autem in — — iustitia apparebo conspectui tuo ; explieat Ag.: « ego non haec levia praemia concupisco, sed ut ad templum tuum venire liceat » ; hebr vi- - . debo faciem tuam מג 1ustitia (Hier), mandata scil. tua fideliter obser- — — ans; videre faciem Dei idem est ac se sistere coram 1260 in templo | loco 1n hae notione non erit sistendum ; sed ulterius assumi debebit — — psalmistam sibi promittere specialem Dei favorem ; fruar tua gratia — - et beata tecum consuetudine. Id altero quoque sticho indicatur: satia- — — por, cum apparuerit gloria tua, satiabor cum evigilavero imagine tua. . Laeta spe impletur, noctem tribulationis ir1 ablatum, se visurum diem . felicitatis et tum. se irl satiatum imagine Dei; Deus ostendet vultum benignum et ita etiam in animo eius resplendebit maxima eum consolatione imago Dei, eum implens sensu et affectu beatitudinis. ΤῊΝ .כ el commota sunt, quoniam iratus es eis. | 9. Ascendit fumus in ira eius, et ignis 8 facie eius ecarsit, | carbones succensi sunt. ab eo. | 10. Inclinavit coelos et descen- conspectu eius nubes transierunt, | grando et carbones ignis: Canticum actionis gratiarum apte incohatur titülis Dei adiutoris cui psalmista David suum testatur amorem (v. 2-4). Describit, quibus perieulis circumdatus Domini opem imploraverit (v. 5-7). In maxima terrae commotione, vehementi tempestate, in densis nubibus quas fulgura seindunt, in alis cherubim et ventorum descendit Deus (v. 8- 13); tonitru et fulgoribus hostes in fugam convertit apertis terrae motu abyssis (v. 14-16); David vero e periculis et ex praepotentibus hostibus Deo opitulante ereptus est (v. 17-20). Deus enim eius respexit probitatem et observantiam mandatorum Dei (v. 21-25), sicuti. generatim. agere solet cum hominibus, ita ut eos adhibeat secundum indolem : sinceros sincere, superbos superbe tractet, humilibus se implorantibus opitulator assistat (v. 26-32). Dein persequitur, quanto robore ad bella fortiter gerenda sit instructus a Deo (v. 33-31), quomodo adversarios deiecerit (v. 38-43), quomodo ipse vietorus sit exaltatus (v. 44-46). Concludit laudibus Deo pro salute concessa persolutis (v. 41-51). etiam testimonio explicito 2 Reg.
16:1
… I: PG 44, 1125). S. Paolo enumera diversi modi di o.: petizioni δεύσεις; lodi προσθυμεί; deprecazioni ἐντεύξεις; rendimenti di grazie εὐχαρισνίαι (I Tim. 2, 1). Nella S. Scrittura si parla ordinariamente dell'o. impetratoria o di petizione (Ps. 4, 2; 16, 1; 38, 13), che Dio esaudisce (Mt. 7, 7; Lc. 11, 5-13; Io. 16, 24). S. Giovanni Damasceno definisce l'o. petitio decentium a Deo (De Fide, loc. cit.): cf. s. Tommaso (Sum. …
16:2
… sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 10; 48, 16; 88, 49; Prov. 5, 5; 23, 14), che sta sotto l'oceano (Job 26, 5) e ingoia tutti senza distinzione (Ps. 88, 49). Le « porte della f. » (Is. 38, 10; Job 38, 17; Eccli. 51, 9; Sap. 16, 13; Ps. Sal. 16, 2; III Mach. 5, 51; cf.: Dio ne ha « le chiavi », Apoc. 1, 18) esprimono l'invisibile potenza dell'impero della morte (Mt. 16, 18: portae inferi ha una tinta morale). …
16:8
… (Is. 49, 2; 51, 16; cf. Ps. 16, 8 e commento di F. Vigouroux, ad loc., con illustraz. monumentali). È notevole il fatto che la formola copta abbia conservato, senza tradurlo, il termine sacro σκέπη (praesidium) e che …
16:11
La speranza per il futuro è espressa chiaramente in Ps. 16, 11; 49, 16; 73, 23 sg. e spesso nel libro della Sapienza, che parla di immortality (šēpāyōz) Sap. 3, 4; 4, 1; 8, 17; 15, 3), di incorruttibilità (šēpāyōz: ibid. 2, 23; 6, 18 …
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.