Dauid prayeth to be defended from the eternal destruction of the wicked, which (by way of imprecation, or conformitie to Gods iustice) he prophecieth 6. Feeling by inspiration that his prayer is heard, rendereth thankes to God, 9. and prayeth for al the people.
1A psalm for David himself. Unto thee will I cry, O Lord: O my God, be not thou silent to me: lest if thou be silent to me, I become like them that go down into the pit.A Te, o Signore, alzerò le mie grida: Dio mio, non istare in silenzio con me, affinchè, tacendo tu, non sia io come quelli che scendono nella fossa.A Psalme to Dauid him selfe. TO THEE ô Lord wil crie, my God keepe not silence from me: lest at any time thou hold thy peace from me, and I shal be like to them that goe downe into the lake.Psalmus ipsi David. Ad te, Domine, clamabo; Deus meus, ne sileas a me: / nequando taceas a me, et assimilabor descendentibus in lacum. 2Hear, O Lord, the voice of my supplication, when I pray to thee; when I lift up my hands to thy holy temple.Esaudisci, o Signore, la voce delle mie suppliche, mentre io ti prego, mentre alzo le mani mie al tuo tempio santo.Heare ô Lord the voice of my petition whiles I pray to thee: whiles I lift vp my handes to thy holie temple.Exaudi, Domine, vocem deprecationis meæ dum oro ad te; / dum extollo manus meas ad templum sanctum tuum. 3Draw me not away together with the wicked; and with the workers of iniquity destroy me not: Who speak peace with their neighbour, but evils are in their hearts.Non mi prendere insieme co' peccatori, e non mi sperdere con quelli, che commettono l'iniquità: I quali parlano di pace col prossimo loro, ma ne' loro cuori covano il male.Draw me not together with sinners: and with them that worke iniquitie destroy me not. Which speake peace with their neighbour, but euils in their hartes.Ne simul trahas me cum peccatoribus, / et cum operantibus iniquitatem ne perdas me; / qui loquuntur pacem cum proximo suo, / mala autem in cordibus eorum. 4Give them according to their works, and according to the wickedness of their inventions. According to the works of their hands give thou to them: render to them their reward.Rendi a questi secondo le opere loro, e secondo la malvagità delle loro macchinazioni. Da ad essi secondo le opere delle mani loro: rendi ad essi la lor ricompensa.Geue them according to their workes, and according to the wickednesse of their inuentions. According to the workes of their handes geue vnto them: render them their retribution.Da illis secundum opera eorum, / et secundum nequitiam adinventionum ipsorum. / Secundum opera manuum eorum tribue illis; / redde retributionem eorum ipsis. 5Because they have not understood the works of the Lord, and the operations of his hands: thou shalt destroy them, and shalt not build them up.Perché non hanno intese le opere del Signore, né quello, che ha fatto la mano di lui; tu li distruggerai, e non li ristorerai.Because they haue not vnderstood the workes of our Lord, and in the workes of his handes thou shalt destroy them, and not build them vp.Quoniam non intellexerunt opera Domini, / et in opera manuum ejus destrues illos, / et non ædificabis eos.
6Blessed be the Lord, for he hath heard the voice of my supplication.Benedetto il Signore, perché La esaudito la voce della mia orazione.Blessed be our Lord: because he hath heard the voice of my petition.Benedictus Dominus, / quoniam exaudivit vocem deprecationis meæ. 7The Lord is my helper and my protector: in him hath my heart confided, and I have been helped. And my flesh hath flourished again, and with my will I will give praise to him.Il Signore mio aiuto, e mio protettore: in lui sperò il cuor mio, o fai sovvenuto. E rifiorì la mia carne, ed io col mio affetto a lui darò laude.Our Lord is my helper, and my protectour: in him my hart hath hoped, and I was holpen. And my flesh florished againe: and with my wil I wil confesse to him.Dominus adjutor meus et protector meus; / in ipso speravit cor meum, et adjutus sum: / et refloruit caro mea, / et ex voluntate mea confitebor ei. 8The Lord is the strength of his people, and the protector of the salvation of his anointed.Il Signore è fortezza del suo popolo, ed è protettore della salvazione del suo Cristo.Our Lord is the strength of his people: and he is the protector of the saluations of his annoynted.Dominus fortitudo plebis suæ, / et protector salvationum christi sui est. 9Save, O Lord, thy people, and bless thy inheritance: and rule them and exalt them for ever.Salva, o Signore, il popol tuo, e benedici la tua eredità, e sii loro pastore, e ingrandiscili fino all'eternità.Saue thy people ô Lord, and blesse thine inheritance: and rule them, and extol them for euer.Salvum fac populum tuum, Domine, et benedic hæreditati tuæ; / et rege eos, et extolle illos usque in æternum.
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Himself. The Hebrew and Septuagint (Roman and Alexandrian) have simply "of David."
Haydock
Ledavid. (Haydock)
The psalm appears to be a sequel of the preceding, and we may adopt the rule of the Jews, who refer the psalms which have no title, to the same author and events as those which go before. It may relate to the captives, (Calmet) or to David under persecution, though the Fathers explain it of Christ suffering, etc., and rising again.
Berthier
My God. Hebrew, "rock." This term is so often applied to God, that it might be added to his other ten titles. (Berthier)
Euthymius
Lest....to me, is not in the Roman psalter. (Euthymius, etc.)
Calmet
Pit, grave; though it also denote "a prison." (Calmet)
Menochius
St. Jerome has "be not deaf to me," etc. (Menochius)
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Haydock
Pray. Hebrew, "cry....to the recess of thy sanctuary, (Haydock) or to thy oracle." Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings 1:9. To lift up the hands was customary in prayer, (1 Timothy 2:8., and Lamentations 3:41.; Berthier) to testify whence our aid must come. (Haydock)
Calmet
The Jews turned towards the holy place in prayer, (3 Kings 8:48., and Ezechiel 8:16.) even after the temple was destroyed. (Calmet)
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Calmet
Draw. Sextus V reads tradas, "deliver," etc. But the present trahas, is more conformable to the original. (Calmet)
Septuagint add, destroy me not, as the Hebrew might also signify. Suffer me not to follow bad example. They often paraphrase, to render the text clearer. A similar petition occurs, Psalm 25:9.
Berthier
Hearts. Such double dealers are abominable, and quite opposite to the candour of a Christian, John 1:47., and 1 Peter 2:22. (Berthier)
Worthington
The psalmist prays that God would comfort and support him, as he knew that God tempteth no man, James 1:(Worthington)
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Berthier
Reward. He speaks prophetically, (ver. 5.) or of spiritual enemies. (Berthier)
St. Jerome
"If they do not understand by kindness, make them understand by torments." (St. Jerome)
Haydock
He alludes to the calamities of the Babylonians, who had made such havoc, (Calmet) as well as to that of all who persecuted or rebelled against David. (Haydock)
Worthington
His zeal prompts him to approve of their chastisement. (Worthington)
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The works, (in opera.) The preposition seems redundant, though (Haydock) it was probably in both places, to insinuate that attention is requisite. The Jews perished, because they would not know the things that were for their peace, Luke 19:42. Their city in ruins, is an emblem of the sinner's utter destruction.
Berthier
Thou shalt. Hebrew, "he will." (Berthier)
Worthington
The Chaldeans gave supreme honour to idols, neglecting the true God. Their punishment was at hand. (Kimchi) (Calmet) ---Ignorance will prove no excuse, when people might be informed. God will save none, without their co-operation. (Worthington)
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Blessed. This energetic epithet is generally applied to the Lord, and as it is also given to Christ, he must be true God, Romans 9:5., etc.
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Protector. Hebrew, "buckler," to defend me from external enemies, as his grace enables me to do good.
Calmet
Flesh. Hebrew, "heart." But joy would manifest itself over the whole body: (Proverbs 17:22.; Berthier) and the Syriac agrees with the Septuagint, "My flesh shall bud forth, and I shall sing his praises in glory." (Calmet)
Berthier
Will. Hebrew, "canticle," which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians 2:14. (Berthier)
Calmet
The Fathers explain this text of Christ's, or of our resurrection, (St. Jerome, etc.) which was prefigured by the return from captivity. (Calmet)
Haydock
Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock)
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Berthier
People; (hoz lamu) instead of which the Hebrew has lamo, "their strength;" though the people of God had not been mentioned. St. Jerome translates, "the Lord is my strength." Houbigant shews that the Vulgate is most accurate. (Berthier)
Protestants' marginal note, "his strength."
Calmet
Salvation. Literally, "salvations," as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter 2:9. (Calmet)
Worthington
God causeth the good endeavours of the king for his subjects to prosper. (Worthington)
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Calmet
Exalt, or carry on thy shoulders, like the good shepherd, Luke 15:5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet)
Haydock
St. Jerome and Protestants, "feed....and lift them up for ever." Here the progress of justification appears. (Haydock)
Berthier
God redeems and conducts us to eternal bliss. (Berthier)
Worthington
As in Psalm xix., etc., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington)
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Omitte not to comfort me.
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Suffer me not to be ouercome: for God tempteth none to euil. Iac 1.
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The iust in zele of iustice pray that sinne may be punished.
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Ignorance doth not excuse when men may and wil not vnderstand.
God saueth not without our cooperation with his grace.
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being comforted in spirite my bodie is as it were refreshed.
freely and gladly.
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God protecteth and prospereth the kings good endeuoures for his people.
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As Psal. 19. and often elswhere the subiectes pray for their Superior: so mutually the superior prayeth for the subiectes.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
… Let us not then emulate these; but if any man has succeeded to virtue, if any man has obtained spiritual wealth, [him let us emulate]. For (it is said) “Woe to them that trust in their riches” (cf. Ps. xlix. 6 ): “Blessed are they that fear the Lord.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.16
… For let those who deny these things bark and drown their own voices with their clamour as much as they please; I will endeavour to persuade them to be quiet, and to suffer Thy word to reach them. But should they be unwilling, and should they repel me, I beseech, O my God, that Thou “be not silent to me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.2
2. “Unto Thee, O Lord, have I cried; My God, be not silent from me” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.2
… where, as if Thou art silent, Thy Word is not recognised. “Hear, O Lord, the voice of my supplication, whist I pray unto Thee, whilst I hold up my hands to Thy holy temple” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 3
… But may He that pricketh the heart, He that giveth the Spirit of compunction, pierce your hearts, and plant the seeds in the depth of them, that so through His fear ye may conceive, and bring forth the spirit of salvation, and come near with boldness. For, “thy children,” it is said, “are like olive plants round about thy table.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.3
3. “Draw not My Soul away with sinners, and destroy me not with them that work iniquity, with them that speak peace with their neighbours” (
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.4
… the wise men have trembled, and been taken, because they have rejected the word of the Lord.” In Solomon also: “Evil men seek me, and shall not find me; for they held wisdom in hatred and did not receive the word of the Lord.” Also in the twenty-seventh Psalm: “Render to them their deserving, because they have not perceived in the works of the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.4
4. “Give unto them according to their works” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.5
5. “For they have not had understanding in the works of the Lord” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.3
… While, unless some were destroyed not to be built up, it would not be written, “He shall destroy them, and not build them up.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 110.13
… For if thou abidest in thy evil height, thou shalt be cast down when thou canst not be built up. For of such the Scripture saith in another passage: “Therefore shall He break down, and not build them up.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.6
6. “Blessed be the Lord, for He hath heard the voice of My prayer” (
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 26
Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.7
7. “The Lord My Helper and My Protector” (
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san Gregorio di Nissa † 395 d.C. Against Eunomius 2.15
… for “He leadeth Joseph like a sheep ,” and, “led His people like sheep ,” and, “the good Spirit leadeth us in a land of righteousness .” “Strengthening us to godliness.” To strengthen man to godliness David says is the work of God; “For Thou art my strength and my refuge ,” says the Psalmist, and “the Lord is the strength of His people
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.8
8. “The Lord is the strength of His people” (
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sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 5
… For it is said, “All men are ruled by their own will,” as if God rules no man, and the Scripture says in vain, “Save Thy people, and bless Thine inheritance; rule them, and lift them up for ever.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.9
9. “Save Thy people, and bless Thine inheritance” (
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In praecedenti Psalmo Psalmista ostendit fiduciam quam habet de Deo; hic autem ut non deficiat in fiducia, adjungit Psalmum orationis. Titulus Psalmus ipsi David. Secundum litteram dicitur quod aliqui Psalmi pertinebant ad personam David, inter quos est iste, quasi iste pertineat ipsi David. Vel huic, quia ipse faciebat, et hunc et alios per se cantabat. Mystice huic David intitulatur iste Psalmus non figurali, sed vero David, scilicet Christo. In hoc enim Psalmo mystice agitur de oratione Christi ad patrem, secundum quod liberatur a malis passionibus. Tria ergo agit in hoc Psalmo. Primo petit exaudiri; secundo ponit petitionem suam, ibi, ne simul tradas; tertio ponit gratiarum actionem, ibi, benedictus dominus. Duplici autem ratione petit exaudiri. Primo ratione periculi imminentis; secundo ratione suae devotionis, ibi, exaudi, domine. Circa primum tria facit. Primo ostendit indeficiens propositum orandi; secundo petit exaudiri ibi, ne sileas; tertio ponit imminens periculum, ibi, ne quando taceas. Primum ostendit cum dicit, o domine, ad te clamabo, non semel, sed continue. Luc. 18: oportet semper orare. Thess. 5: sine intermissione orate. Consequenter petit exaudiri: ne sileas Deus meus. Consuetus modus loquendi est, quod quando aliquis exaudit orantem, dicitur ei respondere. Tunc ergo Deus respondere videtur, quando satisfacit voto orantis. Job 14: vocabis me, et ego respondebo tibi. Ne sileas ergo, idest non subtrahas mihi responsionem tuam. Gen. 30: respondebit mihi cras justitia mea. Ostenditur consequenter periculum imminens: ne quando taceas a me. Hominis perfecti est, quod si sibi dimittitur, deficiat. Oseae 13: perditio tua ex te, Israel; tantummodo ex me auxilium tuum. Nam si aliquando taceas non exaudiendo me, ero similis descendentibus in lacum, idest in Infernum. Isa. 14: verumtamen in Infernum detraheris, in profundo laci. Thren. 3: lapsa est in lacum vita mea. Hieronymus habet: ne te tacente assimiler. Mystice autem, Glossa ex persona Christi loquitur quod homo Christus clamet ne deseratur a deitate: et dicit, ne sileas subtrahendo mihi in beneficium resurrectionis, et ne taceas, idest ne deseras in passione. Alias essem similis aliis hominibus descendentibus in lacum, sicut inimici aestimant. Psalm. 87: aestimatus sum cum descendentibus in lacum. Exaudi domine vocem orationis meae, dum oro ad te.
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Alia ratio est quod petit exaudiri devotio orantis. Haec autem devotio in duobus consistit: scilicet in interioribus cordis, et exterioribus operibus. In interioribus: quia Deus spiritus est, et eos qui adorant, oportet spirituales esse. Joan. 4: veri adoratores adorabunt patrem in spiritu et veritate: et ideo dicit: exaudi deprecationem meam dum oro ad te. Sed debemus revereri etiam in nostris effectibus, et signis exterioribus; unde dicit, dum extollo manus meas ad templum sanctum tuum. Hoc dupliciter legitur: vel ad litteram secundum Glossam, quod Judaeis erat praeceptum, ut ubicumque essent, ad illius partem orarent ubi scirent Jerusalem esse. Vel, dum extollo, idest levo manus meas ad templum, idest ad caelum. Psalm. 10: dominus in templo sancto suo et cetera. Ergo non solum in devotione cordis orabo, sed etiam in signis exterioribus versus caelum orabo, et aliquam devotionem ostendam. Vel, dum manus meas, idest opera mea, extollo ad templum, idest dirigo ad Deum. Psal. 140: dirigatur oratio mea, idest opera mea, sicut incensum et cetera. De Christo autem potest exponi: quia ipse levavit manus suas versus templum, quia ipsum non reprobavit, sed approbando expulit vendentes et ementes in eo. Vel extulit manus in cruce: Isa. 65: tota die expandi manus meas ad populum non credentem sed contradicentem mihi. Ad templum, idest Ecclesiam construendam per passionem suam.
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Ne simul tradas me cum peccatoribus, et cum operantibus iniquitatem. Hic ponit petitionem ut non simul commoveatur in punitione cum impiis: et circa hoc facit duo. Primo describit culpam; secundo ponit poenam, ibi, da illis. Quantum ad primum, culpam ostendit dicens peccata illorum, scilicet malum propositum et malum actum, dico exaudi vocem meam etc. et hoc est, dum oro, quod liberer a perditione peccatorum: quia licet in vita justi sint simul cum peccatoribus, tamen in judicio non erunt simul. Matth. 25: segregabit bonos a malis. Psal. 42: discerne causam meam de gente non sancta et cetera. Gen. 18: numquid perdes justum cum impio? Et ideo dicit, ne simul tradas me, in damnationem, scilicet, cum peccatoribus. Peccatores proprie sunt qui ex habitu peccant, vel peccandi propositum quantum ad actum et executionem peccati habent. Dupliciter quis exequitur actum peccati: scilicet per manifestam injustitiam, et per fraudem. Et hic est qui loquitur pacem quantum ad alios. De primo dicit, cum operantibus iniquitatem ne perdas me. Illi dicuntur iniquitatem operari, qui manifeste faciunt injustitiam. Tamen non omne peccatum fit per injustitiam; specialiter tamen fit, inquantum non reddit Deo obedientiam. De secundo dicit, qui loquuntur pacem cum proximo suo. Et ponit duo: scilicet dulcia verba eorum in ore: Rom. ult.: qui per dulces sermones et benedictiones seducunt corda innocentium. Prov. 29: homo qui blandis fictisque sermonibus loquitur amico suo, rete expandit gressibus suis. Aliud tamen habent in corde; unde sequitur, mala autem in cordibus eorum, scilicet sunt quae parant inimicis suis. Hier. 9: in ore suo pacem cum proximo suo loquitur, et occulte ponit ei insidias. Haec omnia possunt referri ad Christum, qui in cruce cum sceleratis deputatus est, ut dicitur Isa. 53. Sed petit, ut non simul, idest propter eamdem causam tradatur, idest crucifigatur cum eis: quia passio sive damnatio illorum fuit propter peccatum proprium, passio autem Christi propter iniquitatem nostram. Item, ne eodem fine tradas me cum peccatoribus iniquis, idest non secundum intentionem eorum qui intendebant quod nomen Christi delerent. Et hi sunt qui loquebantur pacem cum proximo suo: et in Christo quando tentabant ut caperent eum in sermone, sed, mala erant in cordibus eorum, idest mala intentio: quia ut caperent, idest ut reprehendere possent. Matth. 22.
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Sequitur: da illis secundum opera eorum: et secundum nequitiam adinventionum ipsorum.
Secundum opera et cetera. Hic agit de tribulatione et poena eorum. Et primo ipsam poenam tangit; secundo poenae aequitatem, ibi, secundum opera eorum; tertio ejus perpetuitatem, ibi, quoniam non intellexerunt. Duplex culpa posita est. Una exterior quae est oris, alia interior quae est cordis. Et ideo dicit quantum ad primum, da illis secundum opera eorum. Psal. 61: reddes unicuique juxta opera sua. Da, accipitur praenunciative, idest dabis; vel conformando se justitiae divinae. Ps. 57: laetabitur justus cum viderit vindictam. Vel ut referatur hoc ad Christum. Tu domine pater, da illis secundum opera eorum: quasi dicat: ex passione mea sequitur utilitas; sed, tu da illis, scilicet peccatoribus non secundum fructum, sed secundum eorum intentionem quae fuit mala. Joan. 3: erant autem eorum mala opera. Quantum ad secundum dicit, et secundum nequitiam adinventionum, ipsorum. Adinventiones sunt viae excogitatae ad nocendum et peccandum. Et hi gravius puniuntur a Deo, sed poena aequa eis debetur. Hic ita procedit littera: unde dicit, secundum opera manuum eorum tribue illis, quia scilicet non coacti, sed sua prava voluntate peccaverunt. Unde opera eorum sunt opera manuum eorum. Secundum quod refertur ad Christum, sic dicit, secundum opera manuum eorum etc. quia Judaei etsi Christum manu sua non crucifixerunt, tamen et lingua et manu hoc scelus operati sunt, quia per suam potestatem factum est; unde dicit, redde retributionem eorum ipsis, ut scilicet sicut ipsi mala intentione hoc fecerunt, ita tu eis mala retribuas. Matth. 7: mensura qua mensi fueritis remetietur vobis.
Quoniam non intellexerunt opera domini, opera manuum ejus et cetera. Supra praemisit Psalmista poenam debitam malis, et ejus aequitatem; hic consequenter ponit hujus poenae perpetuitatem: et facit duo in isto versu. Primo tangit poenae irreparabilitatem; secundo causam. Sciendum est autem, quod homo frequenter peccat, et ex hoc incurrit reatum poenae; sed quoniam per multa opera divinae justitiae homo provocatur ad timorem, et per opera misericordiae provocatur ad spem, quandoque convertitur ad poenitentiam et sanatur; sed si in consuetudine induretur in peccato, et intellectum perdit, non est spes salutis. Job 4: quia nullus intelligit, in aeternum peribunt. Isa. 6: excaeca cor populi hujus et cetera. Et ideo pro causa poenae irreparabilis praemittit carentiam intellectus. Notandum est, quod non omne opus est opus manuum, sed exteriora: quaedam etiam sunt interiora opera. Ita in Deo quaedam sunt spiritualia quae operatur in nobis. Isa. 26: omnia opera nostra operatus es in nobis domine. Quaedam corporalia ut caeli. Ita etiam Christi spiritualia sunt opera, salus fidelium: corporalia vero sunt miracula. Joan. 5: opera quae ego facio testimonium perhibent de me.
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Et ideo dicit, quia non intellexerunt opera domini, scilicet spiritualia, et opera manuum ejus, scilicet corporalia, destrues illos, et ita destrues quod non aedificabis. Et refertur hoc ad duplicem destructionem: scilicet spiritualem; quia destructi per casum a fide, et non a notitia Dei. Ps. 58: disperge illos in virtute tua, et depone eos et cetera. Sed tamen isti qui sic sunt destructi, aliquando reaedificantur, sicut Petrus; et sic etiam isti reaedificantur, vel reaedificabuntur usque ad finem mundi. Rom. 11: caecitas ex parte contingit in Israel, donec plenitudo gentium intraret, et sic omnis Israel salvus erit. Vel refertur ad corporalem destructionem: quia destructi per Romanos nunquam reaedificati sunt, nec unquam reaedificabuntur: vel destructi per Babylones et relevati per Persas: vel destructi per Antiochum et relevati per Romanos; sed per Romanos ita tandem destructi, quod nunquam reaedificati sunt.
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Benedictus dominus. Hic quasi exauditus gratias agit. Et primo de beneficiis sibi collatis; secundo agit gratias de beneficiis collatis toti populo, ibi, dominus fortitudo. Circa primum duo facit. Primo agit gratias pro sua exauditione; secundo ostendit, in quo fuit exauditus, ibi, dominus adjutor meus. Dicit ergo: ego petivi, et sum exauditus in petitione mea; unde, benedictus dominus. Benedicere Dei nos, est causare bonitatem in nobis, quia dixit, et facta sunt. Ps. 148. Benedicere nos Deo, est agnoscere ejus bonitatem, qua nobis bene facit: et nihil ei accrescit ex hoc. Hoc tamen faciendum est nobis pro omnibus beneficiis. 2 Cor. 1: benedictus Deus, et pater domini nostri Jesu Christi, pater misericordiarum et cetera. Tob. 12: benedicite Deum caeli, quia fecit nobiscum misericordiam suam. Et ideo dicit, quoniam exaudivit vocem deprecationis meae, idest devotionem orationis meae. Jacobi ult.: multum valet deprecatio et cetera.
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Hic ostendit, in quo est exauditus, scilicet quia consecutus est auxilium Dei: et circa hoc facit tria. Primo ponit beneficium divini auxilii; secundo meritum beneficii, ibi, et in ipso speravit cor meum; tertio effectum beneficii, ibi, et refloruit. Homo indiget divino auxilio ad duo: ad bene agendum, et quod liberetur a malis, et quod promoveatur ad bonum. Quantum ad primum dicit, dominus adjutor meus. Joan. 13: sine me nihil potestis facere. Isa. 50: dominus Deus auxiliator meus. Quantum ad secundum dicit, et protector meus: et protector a malis, sicut scutum protegens hominem ab exterioribus telis. Isa. 49: sub umbra manus suae protexit me. Psalm. 63: protexisti me, Deus, a conventu malignantium. Sed quo merito me defendis? Numquid meo? Non. Sed non alio, nisi quia in ipso speravit cor meum, quasi ex intimo affectu de ipso confido. Psal. 24: in te confido, non erubescam. Et ideo, adjutus sum. Isa. 40: qui sperant in domino, mutabunt fortitudinem. Haec autem omnia possunt referri ad Christum inquantum homo: nam ut Deus, omnes ipse juvat et protegit simul cum patre; inquantum homo, est juvatus et protectus a patre. Et sequitur, in ipso. Effectus auxilii ponitur hic quantum ad duo. Primo quantum ad carnem; secundo quantum ad animam; unde dicit, et refloruit. Juventus hominis comparatur flori: quia sicut flos est praesagium fructus, ita juventus hominis est praesagium vitae futurae. Psalm. 89: mane sicut herba transeat. Tunc ergo caro reflorescit, quando antiqua juvenescit; quoniam homo in tristitia videtur senescere, in laetitia videtur juvenescere; sed tamen caro Christi floruit flore honestatis et incorruptionis. In primo homine floruit caro ejus per innocentiae puritatem, sed peccando inquinata est. Sed in Christo refloruit in resurrectione: fuit enim de spiritu sancto sine peccato concepta. Isa. 11: flos de radice ejus ascendet. Item in primo statu natura humana floruit, quia erat incorruptibilis: sed per peccatum est subjecta corruptioni: Rom. 8: corpus per peccatum mortuum est. Sed Christus refloruit in resurrectione: Cant. 1: et lectulus noster floridus est. Quantum ad animam dicit, et ex voluntate mea confitebor tibi. Anima quamdiu est in peccato, habet voluntatem a Deo aversam, et ad temporalia conversam; sed quando per conversionem reparatur, tunc convertitur ad Deum voluntas ejus, et confitetur Deum laudando ipsum. Vel si dicatur hoc de Christo, refertur ad membra sua, scilicet fideles: Psalm. 53: voluntarie sacrificabo tibi et confitebor nomini tuo, domine, quoniam bonum est.
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Dominus. Hic agit gratias pro beneficiis populi. Et primo ponit beneficia jam exhibita. Secundo petit ea continuari, ibi, salvum fac populum tuum. Eadem beneficia quae sunt sibi facta cum dicit, dominus adjutor meus etc. dicit facta esse populo cum dicit, dominus fortitudo, populi Judaeorum per me liberati a Philistaeis. Et Christus est fortitudo populi ejus liberati per eum a peccato: Isa. 12: fortitudo mea dominus, et factus est mihi in salutem: Psalm. 142: protector meus, et in ipso speravi. Et hic est protector salvationum, idest protegit eos qui salvati sunt per Christum: Act. 4: non est aliud nomen sub caelo, in quo oporteat nos salvos fieri. Christus ergo protegit nos in praesenti, ut non cadamus in peccatum; et ideo, salvationum, idest praedestinatorum ad salutem proteget in futuro, liberando ab omni malo: Apoc. 7: non esurient, neque sitient amplius, neque cadet super illos sol, neque ullus aestus et cetera.
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Salvum fac. Hic ostendit continuationem beneficiorum sive salutis. Et primo ponit salutem. Secundo modum, ibi, benedic. Dicit ergo, domine, tu qui es protector meus: salvum fac populum tuum, idest rogo ut ad salutem eos perducas: Joan. 17: non rogo ut tollas eos de mundo, sed ut serves a malo: Isa. 45: salvatus est Israel in domino salute aeterna. Consequenter ponit modum perveniendi ad salutem: ad quam ut perveniatur, requiruntur tria: scilicet donum gratiae, gubernatio, et spiritualis profectus. Quantum ad primum dicit. Et benedic hereditati tuae, idest confirma dona ejus. Prov. 10: benedictio domini super caput justi. Et dicit hereditati, quia electi sunt haereditas: Psalm. 32: beata gens cujus est et cetera. Quantum ad secundum dicit, et rege eos, quia etiam cum gratia necessaria est gubernatio: Pro. 11: ubi non est gubernator, populus corruet. Quantum ad tertium dicit, et extolle eos, idest promove per profectum, usque in aeternum. Duobus modis potest intelligi. Primo in intellectu, quando elevatur ad manifestam cognitionem veritatis: Isa. 52: ecce intelliget servus meus, et exaltabitur. Secundo in affectu, quando non cupit carnalia, sed spiritualia: desiderium habens dissolvi et esse cum Christo, Philip. 1. Quoniam removetur ab hac vita ad vitam gloriae: Isa. 56: sustollam te super altitudinem nubium, et cibabo te et cetera.
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v. 2 exaudi, Domine, vocem deprecationis meae, non tacita supp'icatione, sed ministerio vocis Deum adit, dum ו ad. te (hebr), et insuper manibus elevatis, dum 6210100 manus meas ad sanctum sanctorum, ad oraculum sanctum tuum (Hier), ad intimum et sacratissimum templi locum manus protendens levat; quam instansit a me sors et poena impiorum
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v. 3 ne δ γι trahas me cum pecca-. toribus ; vide ad 25, 9; describuntur isti operantes iniquitaten. veluti vafri hypocritae : loquuntur pacem, amice, pacifice, cum alis, dum tamen mala in cordibus eorum quam maxime versantur. Iniquitas non debet serpere impune ; quare petit a Deo, ut secun- Hur iustitiam et ex norma retributionis in lege promissa cum | impiis agatur v. ἀ da illis secundum opera eorum, sicuti supplicia merentur, | i ce nequitiam adinventionum seu actionum ; cf. Is. 3, 11 vae impio in malum, retributio enim manuum eius. ἊΣ ei ; Prov. 42, 14: 13, 6. 9. 18. 21. Atque iustam retributionem eo uv ilis fieri convenit, quia iudicia Dei et supplicia impiis 11111068 non attendunt
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v. 5 quoniam non intellexerunt opera Domini, Deus poenis impositis, steriitate terrae, morte immatura, praedicatione prophetarum suam declaravit indignationem contra impios ; at in eiusmodi opera potenliae Dei seu manuum eius mentem non dirigunt ; cf. Is. 5, 12 opus Domini non respicitis nec opera manuum eius consideratis. Quare de- - 1, 10; 18, 7. 9; 24,6; 31, 28; duplhei assertione ruina impiorum maxima cum emphasi et certitudine praedicitur : destrues illos sine spe futurae restaurationis ; metaphora est ab 4061110118 petita (Gen). At. psalmista intelhgit opus Domini; scit et confidit Deum tandem ahquando acturum esse ex norma iustae retributionis ; quare hac certa spe innixus in Dei laudes prorumpit
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v. 6 ἜΣ ΠΝ ΝΗ Dominus, quoniam exaudivit vocem. deprecationis meae; simili modo certa spes exauditionis ut iam praestita exauditio annuntiatur 6, 9; 19, 7; 25, 12. Quae 51 perpendantur, haec pars neque alteri poetae est adscribenda- (uti Duhm vult), neque transitus videri potest abruptus et nimis repentinus. Hoc alterum evitare conantur aliqui coniungendo Ps. 25 et 27 in unum carmen choricum, in quo collocetur v. 6-9 post 25, 8-12. Deum animo grato celebrat ; hebr Iahve (est) fortitudo mea et scutum meum (Hier) : Dominus adiutor meus et protector meus, bene retinue-. runt abstracta Aq. χράτος μου, 000566 pou (scutum magnum, ianuae instar), Sym. ἰσχύς μου ὑπὲρ χεφαλὴς μου, in ipso speravit cor meum et adiutus sum ; ope divina impletur gaudio animus : et iubilat cor meum (hebr), et refloruit caro mea, σάρξ μου LXX, sed ἡ χαρδία μου Aq Sym Theod quinta ; item ex LXX eft ez voluntate mea confitebor ei, animo prompto et alacri, mea sponte offero ei hymnum (Theod.) ; hebr vertit Hier et in cantico meo confitebor illi, Aq. ἀπὸ ἄσματός μου ἐξουιολος tim effertur v. 8 Dominus fortitudo plebis suae et protector salvationum christi sui 686 et robur salutarium christi sui (Hier); mentione populi (ita LXX et hebr emenda לעמו pro 5) et ποῖ! (regis) iam . qua Deus imploratur, ut causam. sui populi fortiter et efficaciter tueatur, et ut uncto regi munimentum sit salutis continuae. ldque variis titulis a Deo efflagitatur
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v. 9 salva populum tuum (hebr, Hier), primus est titulus quasi iuris, ut populus a Deo protegatur cf. Ex. 19, 5; vocatur populus Iahve, unde ek sententia gentium honor, opprobrium populret Dei sui intime inter se cohaereant; et benedic hereditati tuae, alter.est titulus quo Dominus pro felici conditione populi maximam gerere debet curam ; et qualem habere debeat curam, statim exponitur ef rege eos, hebr, Hier et pasce eos (cf. 23, 1 hebr) et 00101166 8 in humeris suis); vel extolle 1. e. exalta eos super hostes ; nam tua agitur gloria et honor nominis tui apud extraneos.
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.