The royal prophet seing in spirite the most sacred Mysteries, brought by Christ into this world, inuiteth al to offer their best thinges, euen themselues wholly, as sacrifice of thankes, for so excellent benefites, preached with magnificence. 5. VVherby innumerable are gethered into his Church here replenished with grace, and in heauen with glorie.
1A psalm for David, at the finishing of the tabernacle. Bring to the Lord, O ye children of God: bring to the Lord the offspring of rams.Salmo di David nel terminarsi il tabernacolo. Presentate al Signore, o figliuoli di Dio, presentate al Signore gli agnelli.The Psalme of Dauid, in the consummation of the tabernacle. BRING to our Lord ye children of God: bring to our Lord the sonnes of rammes.Psalmus David, in consummatione tabernaculi. Afferte Domino, filii Dei, / afferte Domino filios arietum. 2Bring to the Lord glory and honour: bring to the Lord glory to his name: adore ye the Lord in his holy court.Presentate al Signore la gloria, e l'onore, presentate al Signore la gloria dovuta al suo nome, adorate il Signore nell'atrio del suo santuario.Bring to our Lord glorie and honour, bring to our Lord glorie vnto his name: adore ye our Lord in his holie court.Afferte Domino gloriam et honorem; / afferte Domino gloriam nomini ejus; / adorate Dominum in atrio sancto ejus. 3The voice of the Lord is upon the waters; the God of majesty hath thundered, The Lord is upon many waters.La voce del Signore sopra le acque; il Signore della maestà tuonò, il Signore sopra le molte acque.The voice of our Lord vpon waters, the God of maiestie hath thundered: Our Lord vpon manie waters.Vox Domini super aquas; / Deus majestatis intonuit: / Dominus super aquas multas. 4The voice of the Lord is in power; the voice of the Lord in magnificence.La voce del Signore è possente; la voce del Signore piena di magnificenza.The voice of our Lord in powre: the voice of our Lord in magnificence.Vox Domini in virtute; / vox Domini in magnificentia. 5The voice of the Lord breaketh the cedars: yea, the Lord shall break the cedars of Libanus.La voce del Signore, che spezza i cedri: e il Signore spezzerà i cedri del Libano.The voice of our Lord breaking ceders: and our Lord shal breake the ceders of Libanus:Vox Domini confringentis cedros, / et confringet Dominus cedros Libani: 6And shall reduce them to pieces, as a calf of Libanus, and as the beloved son of unicorns.E faragli in pezzi come un vitello del Libano, e il diletto (è) come il figlio dell'unicorno.And he shal breake them in peeces as a calfe of Libanus. and the heloued as the sonne of vnicornes.et comminuet eas, tamquam vitulum Libani, / et dilectus quemadmodum filius unicornium. 7The voice of the Lord divideth the flame of fire:La voce del Signore, che divide la fiamma del fuoco:The voice of our Lord diuiding the flame of fire:Vox Domini intercidentis flammam ignis;
8The voice of the Lord shaketh the desert: and the Lord shall shake the desert of Cades.La voce del Signore, che scuote il deserto, e il Signore scuoterà il deserto di Cades.The voice of our Lord shaking the desert; and our Lord shal moue t the desert of Cades.vox Domini concutientis desertum: / et commovebit Dominus desertum Cades. 9The voice of the Lord prepareth the stags: and he will discover the thick woods: and in his temple all shall speak his glory.La voce del Signore, che prepara i cervi, e le folte macchie rischiara, e nel tempio di lui tutti gli daran gloria.The voice of our Lord v preparing hartes, and he shal discouer thicke woodes: and in x in his temple al shal say glorie.Vox Domini præparantis cervos: / et revelabit condensa, / et in templo ejus omnes dicent gloriam. 10The Lord maketh the flood to dwell: and the Lord shall sit king for ever. The Lord will give strength to his people: the Lord will bless his people with peace.Il Signore vi manderà un diluvio, e sarà assiso il Signore qual Re in eterno.Our Lord maketh y to inhabite the floud: and our Lord z shal sit king for euer. Our Lord a wil geue strength to his people: our Lord b wil blesse his people in peace.Dominus diluvium inhabitare facit, / et sedebit Dominus rex in æternum. 11Il Signore darà fortezza al suo popolo: il Signore darà al popol suo benedizione di pace.Dominus virtutem populo suo dabit; / Dominus benedicet populo suo in pace.
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Calmet
Finishing. Septuagint, exodiou or exodou, may also signify "the going out;" (Haydock) as if the sacred ministers exhorted their successors to perform their duty in the ensuing week, or on the last day of the feast of tabernacles, Leviticus 23:36. (Calmet)
Hebrew has only "A canticle of David," (Haydock) and the rest was not in the Hexapla in the time of Theodoret, so that many pay no attention to it. The author seems to have supposed that the psalm was composed when David had finished the tabernacle, on Sion. (Calmet) (2 Kings vi., and 1 Paralipomenon xvi.)
Worthington
But the psalmist had in view things of far greater importance, the propagation of Christianity among many great potentates. (Worthington)
Haydock
The Fathers explain it in this sense, though it may literally allude (Calmet) to the storm procured by the prayer of Elias, 3 Kings 18:1, 41. (Haydock)
Haydock
It might be composed in a thunder-storm, and used on similar occasions, (Muis) when a person had to go from home. (Haydock)
Berthier
The seven voices may allude to the seven sacraments, or trumpets, Apocalypse 10:3. (Berthier)
Amama
God. Septuagint seemed to have read Aleim, or they have taken elim in the same sense, as it signifies "the mighty" as well as "rams." On account of this ambiguity, a double translation is given either by the Septuagint, or rather by some later writer, who may have inserted the explanation, O ye children of God, bring ye to the Lord; (Haydock) which has crept from the margin into the text. (Amama)
Calmet
It is marked as superfluous by Grabe, (Haydock) not being found in the best Greek copies; or at least have an obel, (Eusebius) to insinuate that it was not in Hebrew, in which state it appears in the Gal. Psalter, published in St. Jerome's works. (Calmet)
Haydock
It is not contrary to the original, though more explicit, (Berthier) as the address is made to all the faithful, (Menochius) or to the priests and nobility. (Haydock)
Lombard
The apostles are styled rams, because they beat down error with the two Testaments; whence bishops' mitres have two horns. (Lombard; Amama)
Calmet
"Give praise to the Lord, ye troops of angels; render to the Lord glory and strength." (Chaldean) (Calmet)
Worthington
Be grateful for the favours which are here recounted. (Worthington)
Berthier
Most people now translate, "sons of the mighty." Yet St. Jerome and Houbigant have, "offspring of rams;" filios arietum. Bring lambs to the Lord, as the original may certainly mean; though many who are attached to the Hebrew allow also sons of God. (Berthier)
Kennicott
Montfaucon says that Origen marked with a lemniscus, what he judged "a better reading," and thus obelized the first of these versions, and added the second with an asterisk. This liberty has been attended both with good and bad consequences. (Kennicott)
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Haydock
Honour. Hebrew, "strength," which we must acknowledge. (Haydock)
Worthington
The first design of sacrifice is to adore God in spirit. (Worthington)
Worthington
Holy court. Hebrew, "in the holy beauty," 1 Paralipomenon 16:29. Even the priests were obliged to remain in the court, where they adored God, as sitting upon the Cherubim, in the most holy place (Calmet) in the Catholic Church. (Worthington)
Berthier
External worship must be observed. (Berthier)
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Calmet
Voice. Separating the waters from the earth at the beginning, as the six other voices may denote the other works of the creation; or all these voices may signify the various effects of thunder, or may allude to the terrors preceding the last judgment, (Apocalypse 10:3.) or attending the establishment and liberation of the Jewish and Christian Churches. The first voice was heard when Jesus was baptized, (Matthew 3:17.) as the rest may intimate the instruction and efficacy of the other sacraments. It is evident that something posterior to the reign of David is prefigured; (Berthier) and the Fathers have generally understood the psalm of the propagation of the gospel by the apostles, two of whom are styled sons of thunder, Mark 3:17. (Calmet)
Worthington
The psalmist speaks of greater things than attended the translation of the ark. He represents our Saviour preaching with great power and majesty, (Matthew 7:29.) and subjecting the most powerful monarchs to his dominion. (Worthington)
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Berthier
Power and magnificence. The sacraments of confirmation, and the blessed Eucharist, or the wonderful propagation of the Church, amid violent persecutions. (Berthier)
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Haydock
Libanus. Which were the most famous. (Haydock)
Calmet
Storms often tear up trees by the roots. (Calmet)
Berthier
The effects of the gospel and of penance, may be described, or the terrors of the last day, when Jesus Christ will destroy the proud. (Berthier)
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Challoner
Shall reduce them to pieces, etc. In Hebrew, shall make them to skip like a calf. The psalmist here describes the effects of thunder, (which he calls the voice of the Lord) which sometimes breaks down the tallest and strongest trees; and makes their broken branches skip, etc. All this is to be understood mystically, of the powerful voice of God's word in his Church; which has broke the pride of the great ones of this world, and brought many of them meekly and joyfully to submit their necks to the sweet yoke of Christ. (Challoner)
Calmet
Calf, or "branch," as the Greek word also implies. But Hebrew seems more naturally to signify "a calf; Libanus and Sirion, (or Sarion.; Deuteronomy 3:9.) as the son of the unicorn." These two mountains are represented jolting together. (Calmet)
Calmet
The violence of an earthquake has sometimes produced such effects. (Pliny, [Natural History?] 2:83.) See Psalm 113:4., Judges 5:5., and Habacuc 3:10. (Calmet)
Haydock
And as. The construction et dilectus, seems rather to make this another nominative, "the Lord shall, etc., and the beloved, (Haydock) the Messias, like the son of the unicorn," shall perform the like wonders. It seems probable that the Septuagint have read Jeshurun for Shirion, (Berthier) or vissron, instead of ussriun; as i would only be a little transposed. (Haydock)
Berthier
Jeshurun is a title of Israel, (Deuteronomy 32:15., and 33:5, 26.) who was a figure of the Messias, the beloved of God. (Berthier)
Worthington
"And he will scatter them as a calf would do; Libanus and Sarion, are in motion, like the son of the rhinoceros." (St. Jerome) (Haydock) The most powerful submit to Christ, who works these wonders. (Worthington)
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Calmet
Fire. Lightning, which deals destruction around. (Calmet)
Calmet
The Holy Ghost appeared in the form of parted tongues of fire, to enable the apostles to convert the desert of the Gentile world, and the Jews, represented by the desert of Cades, (Worthington) which was near their country, (Haydock) on the frontiers of Idumea, Numbers 13:27. (Calmet)
Berthier
Holy orders were instituted by Christ, to confer grace to the sacred ministers, according to their different stations or exigencies; (Berthier) or extreme unction, which prepares the soul for her separation from the body, may be here meant, if we follow the usual disposition of the sacraments; as the following sentence may allude to holy orders, which shakes or causes the desert to fructify, (Haydock) unless these words be rather applicable to matrimony. (Berthier)
Haydock
Shaketh and shakes. St. Jerome has parturire faciens, "making the desert bring forth." Chaldean, "frightens the serpents." All nature is alarmed at the sound of thunder. (Haydock)
Calmet
The deserts then appear most terrible. (Calmet)
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Calmet
Prepareth. Hebrew, "delivereth," as a midwife (St. Jerome, 5 Edition, Aquila) "maketh the hinds to calve;" (Protestants; Haydock) or "to leap, (from eul; Berthier) or frighteneth." Hinds are supposed to bring forth with great difficulty. But the reverse seems to be the case. (St. Chrysostom in Job 39:3.) (Calmet)
Haydock
They are very swift, and trample serpents under their feet, nature having given them this power. (St. Jerome) (Pliny, [Natural History?] 7:32.) The text may be understood of the last sacrament, which prepares us for our passage; (Berthier) or of matrimony, by means of which the world is peopled with rational beings, whose duty it is to glorify God in his temple. (Haydock)
Worthington
This is also the effect of grace, and of the preaching of the gospel, (Berthier) which inspires people with a desire of running on in the way of perfection. Christ explains to them hidden mysteries in his Church, to which he bring multitudes, like the waters, ruling over them, and enabling them to overcome all temptations, till he crown his elect with eternal peace. (Worthington)
Glory. Running thither through fear, or to thank God for rain after a drought.
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Dwell. Chaldean explains this of the deluge, which continued a long while upon the earth, to punish mankind. Hebrew may also signify, "the Lord sitteth upon the flood," or clouds, as the Lord of nature.
Menochius
Strength, or abundant rain, (Josue 38:6.) with all other blessings; (Calmet) making his people as terrible to their enemies as the storm which has been described. (Menochius)
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Shall reduce them to pieces, etc.... In Hebrew, shall make them to skip like a calf. The psalmist here describes the effects of thunder (which he calls the voice of the Lord) which sometimes breaks down the tallest and strongest trees; and makes their broken branches skip, etc. All this is to be understood mystically of the powerful voice of God’s word in his church; which has broken the pride of the great ones of this world, and brought many of them meekly and joyfully to submit their necks to the sweet yoke of Christ.
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1. In consummation of the tabernacle.] The seuentie Interpreters testifie by adding this title, that king Dauid made this Psalme (as he did also some others) •04. 105. &c Mysteries of the Catholique Church prophecied in this Psalme. when the Arke of God was brought into the tabernacle, which he had pitched for it in Sion. 2 Reg. 6. 1. Paral. 16. VVherin he saw by prophetical spirite, and here vttereth other farre greater mysteries, & more excellent benefites, brought into the world by Christ, and preached by him, and his Apostles, then agreed to the Arke, or the time of the old Testament; but are verified in the admirable fruite of innumerable people of al nations, and of manie great Potentates conuerted to Christianitie.
Concordanza 2. Reg. 6. v. 17. 1. Par. 16. v. 1.
Offer sacrifice of thankes for the singular benefites after recounted in this Psalme.
Rammes were of the more principal thinges that were offered in the law of Moyses. But the sonnes of rammes importe in mystical sense better hostes then rammes.
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The first thing in sacrifice is to glorifie, honour, and adore God in sinceritie of spirite,
in his holie Catholique Chu•h.
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Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion, when Dauid danced, and offered hostes for sacrifice, others ioyning with him in that solemnitie. But this voice of our Lord vpon vvaters is rather verified of our Blessed Sauiours owne preaching with
maiestie
thundering, & by his Apostles vpon
manie vvaters, manie nations:
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in povvre of miracles.
in magnificence preaching as hauing in dede powre, not as the S•r•hes and Pharises. Mat. 7. v. 29.
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breaking cedars among innumerable others, conuerting highest Potentates
of Libanus, Emperoures, kinges and greatest Princes of the world:
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as a calfe of Libanas so meekly submitting them selues to Christs yoke, and spiritual obedience of his Church.
Al which is done by Christ our Lord the beloved of God,
as the sonne of vnicornes, is most tenderly beloued by the parentes.
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This voice of our Lord diuiding the flame of fire. the Holie Ghost proceding from the Father and the Sonne, came vpon the Apostles, as in diuided tongues of fire.
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wherwith the d•••rt, the Gentiles of the wide and wild world, vvere shaken and moued, t the desert of Cades, some of the Iewes also compunct in hart with remorse of conscience hearing the voice of S. Peter, and other Apostles. v The same voice of our Lord preparing hartes, inspiring the mindes of men with spede, like hyndes and does, to ascend the high hilles of free and perfect life, in contemplatiue vertues. vv So our Sauiour shal discouer the thicke vvoodes, reueile the hidden Mysteries of the old Law, by preaching Christian doctrine, and vse of Christian Religion. x in his holie Temple, the Catholique Church, wherin al true Christians shal glorifie God. y making the great abundance of people, who are like the sea vvhen it ouerflovveth the land, to dwel in the same Church. z Christ our Lord sitting, & ruling king ouer al foreuer: a by his grace geuing streingth to his people, to passe through the tentations of this life; b and blesse the iust vvith eternal peace in heauen.
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〈…〉.
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san Gregorio di Nissa † 395 d.C. Against Eunomius 3.6
Well, what do we say to this? The divine Scripture knows how to use the word “Son” in both senses, so that in some cases such an appellation is derived from nature, in others it is adventitious and artificial. For when it speaks of “sons of men,” or “sons of rams
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 8.6
… This prayer the Lord Jesus, consider, my brethren, this prayer the Lord Jesus taught His disciples to offer, those great first Apostles of His, the leaders of our flock. If the leaders of the flock then pray for the remission of their sins, what ought the lambs to do, of whom it is said, “Bring young rams unto the Lord”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.2
2. The Prophet speaks, “Bring unto the Lord, O ye Sons of God, bring unto the Lord the young of rams” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 73.4
… But when thou hast heard Synagogue, do not forthwith abhor it, as if it were the murderer of the Lord. That Synagogue was indeed the murderer of the Lord, no man doubteth it: but remember, that from the Synagogue were the rams whereof we are the sons. Whence it is said in a Psalm, “Bring ye to the Lord the sons of rams.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.2
2. The Prophet speaks, “Bring unto the Lord, O ye Sons of God, bring unto the Lord the young of rams” ( ver. 1 ). Bring unto the Lord yourselves, whom the Apostles, the leaders of the flocks, have begotten by the Gospel. “Bring unto the Lord glory and honour” (
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.20
… But I should have been content with the examples I have adduced without addition, if a prediction of His present passage on the sea had not preceded Christ’s coming. As psalm is, in fact, accomplished by this crossing over the lake. “The Lord,” says the psalmist, “is upon many waters.”
Tertulliano † 220 d.C. Genesis 1
By such the Thunderer’s speech: “Tremble ye not
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.3
… but (his) shape, which descends from above from the unportrayed one,—what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is “the god that inhabiteth the flood,” according to the Psalter, “and who speaketh and crieth from many waters.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.14
… And it struggles to be released from bodies, and is not able to find liberation and an egress for itself. For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 10.7
… Wherefore it is in the habit of crying aloud from the mixture of the waters, according to the Psalmist, as they say, “For the entire anxiety of the light above is, that it may deliver the spark which is below from the Father beneath,”
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 7
… For what reason? That the faithfulness of the Father’s voice might be made known, and that the prophetic utterance of a long time past might be ratified. And what utterance is this? “The voice of the Lord (is) on the waters, the God of glory thundered; the Lord (is) upon many waters.”
san Basilio † 379 d.C. De Spiritu Sancto 5
… And if this latter phrase indicates nothing derogatory, why in the world should it be confined, as though conveying the sense of inferiority, to the Son? If it always and everywhere implies ministry, let them tell us to what superior the God of glory
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.84
… Nay, we have already—I can scarcely speak of it without tears—been represented on the stage, amid the laughter of the most licentious, and the most popular of all dialogues and scenes is the caricature of a Christian.
san Gregorio di Nissa † 395 d.C. On the Baptism of Christ 1
… the Father uttered from heaven upon the Son at His Baptism, that He might lead the hearers, who till then had looked upon that low estate of His Humanity which was perceptible by their senses, to the dignity of nature that belongs to the Godhead, wrote in his book that passage, “The voice of the Lord is upon the waters, the voice of the Lord in majesty
sant'Ambrogio † 397 d.C. On the Mysteries 5
… “This is My beloved Son, in Whom I am well pleased”? When the Son also speaks, upon Whom the Holy Spirit showed Himself in the likeness of a dove? When the Holy Spirit also speaks, Who came down in the likeness of a dove? When David, too, speaks: “The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters”?
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 1
… Of what kind then is this? That if God brought upon all, the chastenings which their sins deserved, our race would have been carried off, and would have failed to come down to posterity. And in order that thou mayest learn that this is true, hear the prophet saying “If Thou observedst iniquity O Lord, who shall stand?”
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… Those who have received only John’s baptism and have no knowledge of the Holy Spirit are baptized again, lest any should suppose that water unsanctified thereby could suffice for the salvation of either Jew or Gentile. “The voice of the Lord is upon the waters…The Lord is upon many waters…the Lord maketh the flood to inhabit it.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.3
3. “The Voice of the Lord is upon the waters” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.4
4. “The Voice of the Lord is in power” ( ver. 4 ). The Voice of the Lord now in them themselves, making them powerful. “The Voice of the Lord is in great might.” The Voice of the Lord working great things in them.
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sant'Agostino d'Ippona † 430 d.C. The Confessions 8.2
… and Simplicianus making the same answer, the conceit of the “walls” was by the other as often renewed. For he was fearful of offending his friends, proud demon-worshippers, from the height of whose Babylonian dignity, as from cedars of Lebanon which had not yet been broken by the Lord,
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
… and by what means Thou also didst subdue that brother of my heart, Alypius, unto the name of Thy only-begotten, our Lord and Saviour Jesus Christ, which he at first refused to have inserted in our writings. For he rather desired that they should savour of the “cedars” of the schools, which the Lord hath now broken down,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.5
5. “The Voice of the Lord breaking the cedars” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.22
… the trees of the plain are filled. First the humble are filled; next also the cedars of Libanus, yet those which He hath planted; pious cedars, religious faithful; for such hath He planted. For the ungodly also are cedars of Libanus; for, “The Lord shall break the cedars of Libanus.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.6
6. “And shall bruise them as the calf of Libanus” (
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san Basilio † 379 d.C. The Hexæmeron 6.3
… but God, who wished to attract His servant by a wonderful sight, set a fire in the burning bush, which displayed all the brilliancy of flame while its devouring property was dormant. It is that which the Psalmist affirms in saying “The voice of the Lord divideth the flames of fire.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.6
… Terrible again is an unseasonable harvest, when the farmers labour with heavy hearts, sitting as it were beside the grave of their crops, which the gentle rain nourished, but the wild storm has rooted up, whereof the mower filleth not his hand, neither he that bindeth up the sheaves his bosom,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.7
7. “The Voice of the Lord cutting short the flame of fire” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.8
8. “The Voice of the Lord moving the wilderness” (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.117
… may He give strength and power unto his people, and Himself present to Himself His flock resplendent and spotless and worthy of the fold on high, in the habitation of them that rejoice, in the splendour of the saints, so that in His temple everyone, both flock and shepherds together may say, Glory,
sant'Agostino d'Ippona † 430 d.C. The Confessions 11.2
… “The day is Thine, and the night also is Thine.” At Thy nod the moments flee by. Grant thereof space for our meditations amongst the hidden things of Thy law, nor close it against us who knock. For not in vain hast Thou willed that the obscure secret of so many pages should be written. Nor is it that those forests have not their harts,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.9
9. “The Voice of the Lord perfecting the stags” (
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san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.42
… We find that we are drawn round uninterruptedly and evenly, and that we are always following a circumference where there is nothing to grasp; we find the divine life returning upon itself in an unbroken continuity, where no end and no parts can be recognized. Of God’s eternity we say that which we have heard from prophecy
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.10
10. “The Lord inhabiteth the deluge” ( ver. 10 ). The Lord therefore first inhabiteth the deluge of this world in His Saints, kept safely in the Church, as in the ark. “And the Lord shall sit a King for ever.” And afterward He will sit reigning in them for ever.
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In aliis Psalmis commemoravit Psalmista fiduciam quam habet de Deo; hic autem quasi liberatus gratias agit. Et primo ponuntur Psalmi pertinentes ad gratiarum actionem. Secundo commemorat beneficia praestita, ibi, in te domine speravi. Circa primum duo facit. Primo invitat alios ad gratiarum actiones. Secundo ipse gratias agit, ibi, exaltabo te. Titulus, Psalmus David in consummatione tabernaculi: et nota historiam 1 Reg. 4, ubi filii Israel tempore Heli pugnaverunt contra Philistaeos, et arca Dei capta est, et fuit in terra illa sex mensibus, tandem propter plagam remiserunt eam in Gabaa: et mortuo Saule, David tulit eam, et portavit in Hierusalem, et fecit ei tabernaculum, et lusit ante eam, ut habetur 2 Reg. 6; et tunc videtur factus fuisse iste Psalmus. Mystice per tabernaculum designatur sancta Ecclesia: Apoc. 21: ecce tabernaculum Dei cum hominibus. Hoc tabernaculum, scilicet Ecclesia, ereptum est de manibus Philistiim, idest Daemonum: et quae in Psalmo isto dicuntur, pertinent ad dona spiritus sancti, per quae istud tabernaculum consummatur. Dividitur ergo in partes duas. In prima invitat alios ad offerendum Deo per gratiarum actionem. Secundo commemorat beneficia, ibi, vox domini super aquas. Circa primum tria facit. Primo ostendit cui sit offerendum. Secundo qui offerat. Tertio quid debeant offerre. Dicit ergo, afferte. Sed cui? Domino, soli, non alii: Exod. 22. Quod soli Deo debeat offerri, dicitur 1 Paral. ult.: tua sunt omnia; et quae de manu tua accepimus, dedimus tibi. Qui debebant offerre ostendit, filii Dei: Eccl. 34: dona iniquorum non probat altissimus: Gen. 4: Deus primo respexit ad Abel, et ad munera ejus postea, quia debet homo primo Deo placere, et postea ei oblationem facere; et ideo dicit, filii Dei, per fidem: Joan. 1: quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus. Item per charitatem: 1 Jo. 3: videte qualem charitatem dedit nobis Deus et cetera. Per bona opera: Rom. 8: qui spiritu Dei aguntur, hi filii Dei sunt.
Afferte. Hic ostendit quid debeat offerri. Et primo ponit corporalem sacrificium. Secundo spirituale, ibi, afferte domino gloriam. De tribus generibus animalium fiebat oblatio: scilicet de bobus, capris, et arietibus: et super caetera animalia agnus maxime consuetum sacrificium erat. Unde Exod. 29, dicitur, quod quolibet mane et vespere unus agnus immolabatur: quia per agnum maxime et expressius figurabatur Christus: Joan. 1: ecce agnus Dei. Et ideo dicit, afferte domino filios arietum, idest agnos. Mystice arietes sunt principes gregis, idest apostoli: Psalm. 46: principes populorum congregati sunt. Filii eorum sunt fideles: 1 Cor. 4: in Christo Jesu per Evangelium ego vos genui. Afferte, ergo vos ipsos Deo, qui estis filii arietum.
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Afferte. Consequenter ponit spirituale sacrificium. Et primo ponit ipsum. Secundo manifestat, ibi, afferte domino gloriam nomini ejus. Notandum, quod dominus voluit sibi offerri ista non propter se, quia ipse dixit, numquid manducabo carnes taurorum etc. sed ut cognoscamus eum principium omnium bonorum nostrorum, et finem, in quem omnia sunt referenda: et ideo nulli licet offerre sacrificium nisi Deo. Deus enim est finis, et nihil possumus ei addere; et ideo debemus eum glorificare, ut omnia quae facimus, in ejus gloriam faciamus: 1 Cor. 10: omnia in gloriam Dei facite. Item Deus est principium, et ideo debemus ei honorem. Malach. 1: si ego dominus, ubi est honor meus? Et ideo dicit, afferte domino gloriam et honorem. 1 Tim. 1: soli Deo honor et gloria. Adorate dominum. Hic manifestat spirituale sacrificium. Et primo ostendit quomodo debemus ei gloriam. Secundo quomodo debemus sibi honorem. Dicit ergo quod ipse Deus est gloriosus, et ideo debemus sibi gloriam; unde dicit, afferte domino gloriam nomini ejus. Ipse in se gloriosus est; sed nomen ejus debet in nobis gloriosum esse, idest ut in notitia nostra sit gloriosum. Et quo sit ipse in nobis gloriosus et clarus, debemus ei honorem dare: et ideo dicit, adorate dominum in atrio sancto ejus, idest in Ecclesia ista, quae est sicut atrium caeleste. Vel in atrio, idest in mente: Joan. 4: veri adoratores et cetera.
Vox domini super aquas et cetera. Hic ponit divina beneficia. Et primo praeterita. Secundo futura, ibi, dominus diluvium et cetera. Circa primum duo facit. Primo enumerat beneficia praestita. Secundo concludit gratiarum actionem, ibi, et in templo ejus. Praestita beneficia possunt exponi figuraliter et mystice. Figuraliter quidem; et sic in prima parte ponit duo beneficia praestita: scilicet in exitu, secundo post exitum de eo, ibi, vox domini confringentis. Et primo commemorat beneficium eductionis de Aegypto. Secundo manifestat illud. Dicit ergo. Vox, idest imperium, domini, fuit super aquas, maris divisi, ut dicitur Exod. 14. Et magnificat hoc tripliciter. Primo ex parte auctoritatis. Deus majestatis, qui scilicet est ipsa majestas: Isai. 6: plena erat omnis terra majestate ejus. Intonuit, quia cum elevasset Moyses manus, flavit ventus. Et hunc flatum dicit, intonuit, quia tonitruum ex commotione ventorum fit. Item ex parte materiae: quia siccavit non parvas aquas, sed multas, scilicet maris: Isa. 41: numquid non siccasti mare? Sap. 10: transvexit eos per aquam nimiam. Item ex parte effectus, ex hoc quod fuit magnae virtutis in hoc quod dejecit inimicos: Exod. 15: dextera tua domine, percussit inimicum: propter quod dicitur, vox domini in virtute. Item alius effectus est magnificentiae; unde dicit, vox domini in magnificentia, quia fecit transire per siccum mare; unde sequitur ibidem, scilicet Exo. 15: magnificus in sanctitate, terribilis atque laudabilis et cetera. Vox domini confringentis cedros, et confringet dominus et cetera.
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Consequenter commemorat beneficia praestita post transitum. Et hoc potest dupliciter intelligi. Primo per remotionem a malo. Secundo per collationem bonorum, ibi, vox domini concutientis. Circa primum duo facit. Primo ponit beneficium. Secundo facilitatem conferendi beneficium, ibi, et comminuet. Dicit ergo: vox domini confringentis cedros. Cedri sunt homines magni: et signat Amorrhaeos qui erant magni et fortes: Amos 2: exterminavi ante faciem ejus Amorrhaeum, cujus altitudo cedrorum altitudo illius, et fortis ipse quasi quercus. Item in tota terra quae promissa erat eis, erant Amorrhaei et aliae gentes, quae non poterant exterminari et subjugari usque ad tempus David. Omnes Amorrhaei adhuc habitabant circa Libanum, ut dicitur Josue 15. Et ideo dicit, confringet dominus cedros Libani, idest Amorrhaeos, qui adhuc habitabant ibi, et comminuet eos tamquam vitulum Libani, et Saron tamquam filium Unicornium. Hebraei habent sic, et comminuet eas tamquam vitulum Libani et Saron sicut filium bubalorum. Et est sensus litteralis: quia differentia est inter bubalos et boves; quia bubali in paludibus nutriuntur, boves autem in montibus. Erant enim in monte Libani multa pascua in quo crescebant magni cedri. Item erant ibi vituli, et boves. Dicit ergo, ita erit facile Deo comminuere cedros Libani, sicut si comminueret vitulum Saron. Saron est locus quidam: Isa. 35: decor Carmeli et Saron. Hic locus est aquosus, ubi bubali pascuntur; quasi dicat, etiam Saron comminuet sicut filium bubali, vel vitulum. Mystice vox domini super aquas. Duplex beneficium innuit, scilicet conversionis et donorum quae dantur conversis. Vox domini in virtute. Secundum mysterium potest dupliciter exponi. Uno modo, ut referatur ad praedicationem Christi; et sic agitur de conversione Judaeorum et gentium: Judaeorum, cum dicit, super aquas. Homines assimilantur aquis: quia sicut aquae homines fluunt, et non revertuntur, 2 Reg. 14. Unde super aquas dicitur vox, idest praedicatio domini, idest super populum Judaeorum, quia ex doctrina Dei nondum incarnati, sed expectati, Judaei conversi sunt ad Deum. De conversione gentium sequitur cum dicit, Deus majestatis intonuit. Tonitruum formatur in nube, in qua signatur ipsa incarnatio quae est sicut nubes; Isa. 19: ecce dominus ascendit super nubem levem. Deus ergo majestatis intonuit, idest omnipotens intonuit per praedicationem de nube carnis suae: Job 37: tonabit voce sua mirabiliter. Et dicit, super aquas multas; quia vox domini incarnati fuit non tantum super Judaeos, sed super gentiles: Isa. 49: dedi te in lucem gentium et cetera. Vel, super aquas, Baptismi: unde ex tempore quo Christus est baptizatus, iste Psalmus cantatur, vox domini in virtute. Supra Psalmista secundum mysticum intellectum tetigit mysterium conversionis Judaeorum et gentium; hic autem ponit beneficium temporalium donorum: et circa hoc tria facit. Primo proponit spiritualia dona. Secundum ponit vitiorum extirpationem quae sequitur ex eis, ibi, vox domini confringentis. Tertio profectionem seu promotionem ad bona ibi, vox domini praeparantis. In spiritualibus donis haec est differentia, quia quibus dantur spiritualia dona, quibusdam dantur ad ea quae conveniunt communiter, et agenda sunt, et sunt de necessitate salutis: quibusdam ad quaedam ardua, sicut ad miracula facienda, et hujusmodi.
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Quantum ad primum dicit, vox domini in virtute; idest ex imperio domini datur virtus ad implendum praecepta. Quantum ad secundum dicit, vox domini in magnificentia, idest ex imperio domini datur virtus sanctis suis magna faciendi: Ps. 67: super Israel magnificentia ejus. Glossa haec adaptat donis spiritus sancti. Et primum, scilicet conversionem fidelium ad donum timoris qui fit divina virtute, ad quam pertinet timores admittere. Magnificentia pertinet ad donum scientiae, quia ad scientiam pertinet magna agere: Eccl. 25: quam magnus est qui invenit sapientiam. Vox domini confringentis. Hic agit de exclusione vitiorum, et tangit primo vitium superbiae. Secundo concupiscentiae, ibi, vox domini intercidentis flammam ignis. Tertio vitium infidelitatis sive contemptus, ibi, vox domini concutientis desertum. Ostendit ergo primo exclusionem superbiae. Unde notandum est quod sicut abietes sunt magnae, ita et cedri; et ideo per eas signatur superbia.
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Dicit ergo, vox domini confringentis cedros, idest virtus imperii divini super omnes superbos: Isa. 14: detracta est ad Inferos superbia tua: et comminuet cedros Libani, idest vox domini super arrogantes et superbos ipsos comminuendo sua potentia: quia omnes reges per hoc conversi sunt ad Christum; et finaliter super cedros Libani, quia majores Judaeorum conversi sunt, sicut de Nicodemo, Joan. 3.
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Item, et comminuet eos tamquam vitulum. Hic ponitur perfectio conversionis. Mons Libani est valde pascuosus, et sacerdotes propter copiam victimae faciebant pascere ibi boves: et ideo, comminuet eos tamquam vitulum Libani, idest humiliabit eos sicut vitulum Libani, ut scilicet seipsos in sacrificium offerant, sicut offertur vitulus qui nutritur in monte Libani. Et hoc patet, quia multi magni se martyrio exposuerunt pro Christo: Matth. 22: tauri mei et altilia occisa sunt. Et dilectus quemadmodum filius Unicornium. Hoc potest dupliciter legi. Primo, ut significet auctoritatem comminutionis; quasi dicat; dilectus faciet ea. Et secundum hoc dilectus ponitur singulariter, quasi auctoritatem habens. Hic est filius meus et cetera. Matth. 3. Et haec faciet, quemadmodum filius Unicornium. Idest filius Judaeorum, quia mysterium incarnationis haec operabatur; et Judaei Unicornes dicuntur, inquantum gloriantur in cultu unius Dei. Vel Unicornis dicitur, quia secundum generationem aeternam est sine matre, et secundum temporalem generationem fuit filius sine patre. Aliter, dilectus etc. idest Christus in exemplum hujus comminutionis patietur, dabit exemplum aliis patiendi: 1 Petr. 2: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus. Et patietur non inquantum Deus, sed inquantum filius Unicornium Judaeorum. Revertamur ergo ad sensum litteralem.
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Vox domini intercidentis flammam. Hic commemorat beneficium, quo liberati sunt a malo inflicto divinitus. Num. 11, dicitur quod propter murmur populi ignis invasit partem castrorum, et ad levationem manus Moysi ignis extinctus est: et hoc est quod dicit, vox, idest imperium, domini intercidentis, idest destruentis, flammam ignis. Consequenter commemorat beneficia quae promovent in bono. Et ponit tria. Primo beneficia multiplicationis populi. Secundo nutritionis parvulorum. Tertio ducatus per desertum. Littera Hieronymi habet, vox domini parturientis desertum. Sic legitur in Josue. Nullus eorum qui exierunt de Aegypto, et venerunt in desertum, intraverunt terram promissionis, nisi Josue et Caleb, ut patet Num. 14. Sed omnes qui intraverunt in eam, nati sunt in deserto. Et ideo commemorat hoc beneficium quod populus non est extinctus; unde dicit, vox domini parturientis, idest parturire facientis, et specialiter desertum cades: quia quantum ad intentionem Moysi fuit, quod statim exeuntes de Aegypto intrarent terram promissionis, et venirent in cades. Unde miserunt exploratores, et illi dissuaserunt et timuerunt intrare: et propter illud peccatum omnes mortui sunt. Et quia ex illo dimiserunt intrare, ideo in hoc deserto omnes mortui sunt. Vel secundum litteram nostram, vox domini concutientis desertum; idest commoventis ad generationem per desertum cades. Vox domini praeparantis cervos. Hieronymus habet, obstetricantis cervos. Hebraeus habet praeparantis mulos. Cervi in desertis manent. Et quia filii Israel quadraginta annis fuerunt in deserto, ideo dicuntur cervi: Psal. 17: statuit pedes meos tamquam cervorum, quia mulieres habuerunt opportunitatem pariendi et enutriendi. Et revelabit condensa, vel saltus quia ducatum ei praestitit per columnam ignis per noctem et nubis per diem: Ps. 135: transduxit populum suum per desertum. Mystice, in hoc quod dicit, vox domini confringentis, signat donum fortitudinis. Et ponit hic exclusionem peccati concupiscentiae, cum dicit, vox domini intercidentis flammam ignis, scilicet concupiscentiae: Sap. 6: concupiscentia sapientiae deducet ad ignem perpetuum. Et haec nutrit alia mala de qua 1 Joan. 2: omne quod est in mundo aut est concupiscentia oculorum et cetera. Et haec consumit: Job 31: ignis est usque ad consumptionem devorans. Basilius exponit sic. Vox domini intercidentis, etc. quia in die judicii virtute divina ignis dividetur, quia ardor sine luce erit in igne involvente reprobos. Ignis splendens sine ardore erit ad gloriam electorum. Et hoc quod dicit, pertinet ad donum consilii. Vox domini concutientis desertum. Hic ponit exclusionem duplicis infidelitatis: scilicet gentilium et Judaeorum.
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Quantum ad primum dicit, vox domini concutientis desertum, idest gentes ad fidem commovit convertendo ad eam: Isa. 54: multi filii desertae (idest populi gentilis) magis quam ejus quae habet virum, idest synagogae. Quantum ad secundum dicit, desertum cades, quod interpretatur sanctum legis: quia Judaei sanctificati per legislatorem convertentur in fine mundi: Isai. 1: terra nostra deserta et cetera. Et hoc pertinet ad donum intellectus. Consequenter commemorat beneficium quod pertinet ad promotionem in bonis. Et primo ponit collationem sapientiae. Secundo ejus actum. Dicit ergo, vox domini praeparantis cervos, idest sanctos et perfectos viros: quia sicut cervi repellunt venenosa, ita sancti repellunt omne peccatum: et sicut cervi per spinas incedunt sine laesione, ita sancti per vanitatem mundi sine delectatione. Gen. penul.: Nephtalim cervus emissus, dans eloquia pulchritudinis. Et isti praeparantur per Deum, non per se: et ipse Deus, revelabit, eis, condensa, idest ea quae aliis sunt abscondita: Matth. 11: revelasti ea parvulis. Et hoc pertinet ad donum sapientiae.
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Consequenter concludit gratiarum actionem pro praedictis beneficiis, dicens, in templo ejus omnes dicent gloriam: Psal. 148: juvenes et virgines, senes cum junioribus laudent nomen domini. Alia littera habet, omnis dicet vel loquetur gloriam. Verum est quod quilibet habet dona communia, et etiam specialia. Et pro hoc speciali dono quilibet dicet gloriam: Eccl. ult.: danti mihi justitiam, dabo gloriam.
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Dominus. Hic agit de beneficiis speratis. Et primo commemorat potentiam benefactoris. Secundo ponit sperata beneficia, ibi, dominus virtutem populo suo dabit. In Hebraeo habetur, dominus diluvio sedit, et hoc habet planum sensum; quasi dicat: verum est quia hoc fecit populo Israeli. Numquid non ejusdem potestatis aliquando fuit? Immo a principio mundi judicia ejus manifesta fuerunt. Et commemorat unum manifestum, quod ex judicio pro peccato hominum induxit diluvium. Et sedebit dominus rex in aeternum, judicans scilicet populos in aequitate. Hieronymus habet, dominus diluvium inhabitat, vel inhabitare facit. Diluvio inundante, terra evacuata est ab habitatoribus. Postea iterum, inhabitare facit terram, dissipatam tunc per multiplicationem hominum. Mystice potest tripliciter legi. Uno modo, ut ly diluvium sit quasi accusativus appositus ad hoc infinitum, inhabitare: quia in arca Noe soli illi habitaverunt diluvium: et sic per arcam Noe signatur Ecclesia, et sancti qui sunt in ea, securi habitant diluvium tribulationum. Alio modo e converso, quasi, diluvium inhabitat in templo suo. Diluvium est mundum, et carnales homines mundi: Nah. 1: in diluvio praetereunte consummationem faciet. Hoc ergo diluvio faciet inhabitare in templo suo, quando convertentur, et sedebit rex in aeternum, ut supra expositum est. Alio modo diluvium inhabitat, idest aquas baptismales, quas ipse inhabitat per effectum gratiae. Consequenter commemorat beneficia sperata. Et primo pertinentia ad progressum. Secundo ad finem. Quantum ad primum dicit, dominus virtutem populo suo dabit, per quam possint proficere: Isa. 40: qui dat lapso virtutem, et his qui non fuerunt fortitudinem et cetera.
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Quantum ad secundum dicit, dominus benedicet populo suo in pace: Isa. 32: sedebit populus meus in pulchritudine pacis, in tabernaculis fiduciae, in requie opulenta.
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v. 4 afferte Domino filii Dei, afferte Domino gloriam et honorem. Proponuntur angeli, testes et spectatores operis Dei in quo eius relucet maiestas; de angelis esse sermonem, indicatur ipsa dictione filii Dei ita abrupte illata (89, 7 hebr; cf. Iob 1, coetus angelorum, filii Dei; idem suadetur
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v. 3 in ornatu sacro (hebr) et v. 9 omnes in palatio eius dicent gloriam. Exhibentur itaque tores fundationis terrae : cum iubilarent omnes filii Dei (Iob 38, 7). Legitur hebr אלים nomen in. plural ; debetne verti filii deorum ? ita vertit Baethgen ; at ceteroquin inauditum est mentionem fieri 66 8 deorum. Neque necesse est ita vertere; cogita de אלהים ; dein pluralem cerni in utraque voce vide v. ₪. Is. 42, 22 בתי כלאים et 1 Chron. |, 9. 2 Chron. 26, 14 et 2 Reg. 14, 14 hebr. Alter explicat Hier: adferte Domino filios arietum אלים) pro (אולים et ita quoque syr; utramque versionem praebent LXX et vulg; ad quam motat Eus.: « in hebr nequaquam effertur illud : afferte Domino fili Dei; quare haec in LXX obelo notantur, quod neque in hebraico exemplari neque apud reliquos interpretes compareant » ; ex reliquis habet quinta υἱοὺς ἰσχυρῶν, sexta υἱούς-[χρατειλὼν (sic !). | Admonentur itaque angel : a[ferte Domino gloriam et honorem, ut laudibus celebrent gloriam Domini eiusque potentiam (hebr ; Bier imperium); bene hebr commemoratur potentia, quae in tonitru et fulmine adumbratur; repetito fit adhortatio : afferte Domino gloriam nomini eius, date ei glorlam nominis sui, talem gloriam, quam requirat nomen Dei, ipse Deus qui nomine praestantissimo lahve ὁ ὦν populo innotescere voluit (Ex. 3, 14 et 6, 3). Gloriae significatio ex parte creaturae est cultus adorationis, qui prostratione exhibetur : adorate Dominum (prosternite vos, hebr) in decore sancto (hebr, Hier, / targum, et similiter Aq. ἐν διαπρεπείᾳ ἡγιασμιένη, Sym ἐν εὐπρεπείᾳ ἁγία, quinta item, sed ἁγίου), quo ipse cultus sollemniore quo fieri potest modo ו declaratur ; LXX, syr, vulg in atrio sancto eius (ef. הדרה ornatus ; חדר cubile). Primum tonitru voz Domini auditur. super aquas; tempestas itaque e regione maris mediterranei appropinquat et auditur; alii 'generatim concipiunt, uti (Gen). : « vox Domini, tonitru a ו productum, e medio nubium percipitur et inter ἀξ τος pluvias; de meteoris et iis quae fiunt in coelo, vel alibi, et praecipuis fragoribus aeris terraeve, quorum effectio ל est, sic loqui solet Scriptura, quoniam 1110rum causae ita occultae sunt, ut immediote et proxime et ex tempore a Deo fieri videantur, neque creatam ullam habere causam ; hinc Iob 38, 22 : Deus pater nivis et glaciei ; Ps. 134, 7 producens ἐπι τος 6 escorts suis » ; explicatur clare vox pou : Deus maiestatis into- . nuit, intonat, Donna super aquas multas; et crebro et fragore magno inter se excipiunt tonitrua
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v. 4 vor Domini in virtute, in fortitudine, vor Domini in magnificentia, in maiestate ; uti vehementi tonitru homo sacro quodam horrore afficitur, ita terribilis quaedam magnitudo et sublimitas Dei annuntiàri videtur. Tempeéstas a mari progreditur versus montes terrae v. ὃ שסט
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Domini confringentis cedros, Gen. : « est ubi voy Domini signet fulmen, quod coniunctum esse solet cum tonitru » ; bene Sym quoque habet συγχατεάξοντος ; et crebris 1ctibus cedros magnas prosterni, repetitione indicatur ef confringet, confringit, Dominus cedros Libani ; arbores - sunt altitudinem 25-40 m attingentes (Hagen, Lex. bibl. s. v.) ; yu tur quam merito dictum sit: vox Domini in virtute, Cedri fulmine peie 005586 scinduntur in truncos et fragmenta : e£ comminuet eas ; at hebr depingitur, quomodo arbores cadentes impetu quodam repercutiantur: et facit eas subsilire sicut vitulum ; et crebris arborum casibus et quasi saltibus repercussionis ipsi montes subsilire videntu»: Libanum et Schirjon tamquam pullum bubalorum; nisi tremorem montium ad terrae motum quasi' tempestatis socium referre malueris, vel montes explica de silvis montium. Nominatur hebr Schirjon , melius autem Sirjon, quod est nomen Hermon montis apud Sidonios (Deut. 3, 9). Poetica licentia saltus quidam ipsis montibus seu silvis tribuuntur ; hisce sane efficacissime. depingitur, quanti effectus fulminibus et tempestate produeantur. Verum si hae imagines subsilientum montium tibi nimis exaggeratae videntur neque placent, accipere poteris emendationem ab aliis factam : vox Iahve emittit flammas ignis — et facit eas salire instar vitulorum et agitat eas sicut pullos bubalorum ; emissiones et discursus in varias partes vibrati fulminum hisce com- ps. 28, parationibus illustrantur, id quod magis accedit ad pubs pes E genus. | NES A De fulminibus explicite infertur mentio v. 7 voz Domini interciden- Ὁ fis flammam: ignis, hebr diffindentis flammas ignis, seu exscindentis . flammas i.e. fulgura. De montibus progreditur tempestas versus er 8 | | desertum v. 8 vox. Domini concutientis desertum, tonitru tremere facit : > .. desertum; cf. Ps. 113, 7 a facie Domini mota est. terra; Mich. 4, 4 -- Domino descendente scinduntur valles et Hab. 3, 6 montes conterun- — — tur ; desertum potest dici concuti, tremere, quia animalia deserti —. | .. . tenitru pavefacta contremiscunt seque in latebras abdunt (Ag.) et commovebit, iremere facit, Dominus desertum 618008, est pars deserti Arabiae Israelitis nota; uti v. 6 montes nominibus designantur, ita hic etiam certa pars désert nominatur ; artis enim poeticae est imagina- | loni praebere imagines plane deb IARE et rei veritas exigit, ut 7 px Lempestas sistatur in una regione clare circumscripta ; et qualiter anie ^ : malia quoque tempestate afficiantur, exemplo ostenditur v. 9 vox \ 0000 Domini praeparantis cervos, ad partum praeparantis 007788, Te terrore tonitruum perculsae partum citius fundunt; vertit Hier: vox 4 Domini obstetricans cervis, Aq. ὠδίνοντος 0 d quinta μαιουμένου ἐλάφους (cervas partu levantis) hebr parere facit cervas ; ef revelabit. condensa. denudat, decorticat condensa, arbusta, ^ dva : fulmine arbores decorticari saepe contingit ; ΠΣ vertit : et revelans saltus ; hebr 0600111086 silvas. At in deserto mentionem fieri silvarum ditis mirum esse videtur; silvae iam. v. 9. 6 commemoratae sunt ; "forma - i וערות est plane Qu LEE post cervas potius exspectamus de alio. aliquo animali fieri sermonem ; quare commendatur emendatio : ועלות οἱ fugat rupicapras. Qui retinent : decorticat silvas, legunt in priore membro vocem אלה (pluralis : אילות ?) et «explicant ; quercus detorquet !, faeit quercus cadere (rotare ?). M 1. Utramque' lectionem (de cervis et terebinthis). etiani praebet Midrasch tehillim (l. c. p. 245-6), sea. Dum haec in regione terrestri geruntur, angeli hymnos laudis concinunt, uti v. 1. 2 admoniti sunt : e£ in templo eius, in palatio coelesti, omnes dicent gloriam. ; manifestationem maiestatis ac potentiae divinae, quae in tempestate, in tonitru et fulguribus apparet, celebrant angeli, gloriam Domini conclamantes. Dubito, num recte configant, ac deleant aliqui hanc partem tamquam ieiunam ac tenuem ; 118 enim qui carmen stricto numero versuum vincin ac determinari opinantur, iste stichus impedimento est. Uti Dominus olim supra diluvium
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Dominus diluvium inhabitare facit, sedit, thronum habuit, supra diluvium, e£. sedebit Dominus rex in. aeternum et populo. suo peculiarem curam impendet
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v. 11 Dominus virtutem, fortitudinem, robur, populo suo dabit ; Dominus benedicet populo suo in pace ; dominium Dei pro Vocem Domini explicat Eus. sacram doctrinam in Scripturis contentam et cognitione ac pietate atque desertus, custo sit commotus. Etiam magis per singuía Theod. applicationem prosequitur ; vox Domini super aquas est vox Domini e coelo delata apud lordanem ; super aquas multas : ubique historia nos edocet ; confringet cedros: 1dola evertentur ; Libanus est Jerusalem ; vitulus Libani est ille vitulus quem im Horeb Ern vox Domini ו flammam ignis : apostolorum chorus accipit ignis 8 refe. rentem Spiritus gratiam ; desertum concutitur : gentes convertuntur ; praeparat cervos : dedit potestatem calcandi super serpentes, et vanam philosophorum scientiam per idiotas: redarguit etc. In voce Domini et aquis multis cernit Ag. innumeros hostium exercitus homines superbos et principes fortes ; et insuper totam psalmum intelligen- 5. Psallite Domino sancti eius, | et confitemini memoriae sanctitatis eius ; | 6. Persolvitur actio gratiarum pro ereptione ex, summo periculo, quod David incaute prolapsus opem divinam imploraverat. S. tionem (v. 1) Psalmus ad loci futuro templo. destinati consecrationem recte refertur (cf. ergo 2 Reg. 24) ». Non tam agi de unius periculo quam de calàmitate quadam publica, tatione ad omnes facta et v. 8 mentione montis in textu hebr. Erepexaltabo te, Domine, quia extraxisti me (hebr), seu in altum me levasti, quasi ex profundo miseriae puteo me hausisti; quare congrue dicitur super me; quod 1n magni beneficii loco reputatur: effecisti, ne laetari possent de mea pernicie; tripudium enim et exsultatio inimicorum maximam addit misero afflictionem et sensum miseriae plurimum auget. Idque maxime valet, quando agitur de contentione inter nationes. Liberatio animo grato 0 Deo clamores suorum benigne suscipienti
28:2
… siriana del 569; Flaviano d'Antiochia al 381), mentre gli ariani ritenevano la prima « G. P. per F. in Sp. S. », per sé non erronea, ma malamente da essi interpretata (s. Basilio, De Spiritu Sancto, del 375). Nella liturgia mozarabica si dice, conforme a Ps. 28, 2, « Gloria et honor Patri et F. et Sp. S. » secondo il Concilio toletano IV, can. XV del 633, autore s. Isidoro.
28:5
Letterariamente la metafora «c. del Libano» significa potenza, bellezza o superbia inconsiderata (Zach. 11, 1; Ez. 31, 2; 17, 3, 22; Am. 2, 9). Con riferimento al c. del Libano si augura il prevalere dei giusti (Ps. 91, 13) o si condanna l'orgoglio degli iniqui (Ps. 28, 5; 36, 35). Lo sposo nel Cant. 5, 15 e perfino la sapienza divina (Eccl. 24, 17) vengono descritti con l'immagine del c.
testi poetici (cf. Iudc. 9, 15; Is. 2, 13; 60, 13; Jer. 22, 23; Ez. 17, 3; 27, 5; 31, 3; Zach. 11, 1; Ps. 28, 5; 91, 13, ecc.) sia in quelli storici (cf. I Reg. 5, 6, 9, 11, 13, ecc.) già gli Egiziani sfruttarono i famosi legni del L., che venivano a prelevare dal porto di Biblos. …
28:8
Intanto nell'Oriente continuava il corso della vera tradizione attraverso le chiare testimonianze dei siropalestinesi (s. Efrem, Sermo de fine, 8; s. Cirillo di Gerusalemme, Catech., 18, 18: PG 33, 1040), dei Cappadoci (s. Basilio, Hom. in Ps. 28, 8: PG 29, 300), degli Antiocheni (s. Giovanni Crisostomo, De Remrretione, 8: PG 50, 430), ai quali in Occidente si associarono s. Ilario di Poitiers (In Mt., 5, 12: PL 13, 1088-89) e …
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.