Christs faithful members after long expectation congratulate his coming in flesh. 6. He directing his speach to his Father, professeth to performe the Redemption of manking, and to denounce the same in the whole world: 12. prayeth for his seruantes, vndertaking to satisfie for their sinnes.
1Unto the end, a psalm for David himself.Salmo dello stesso Davidde.Vnto the end, a Psalme to Dauid himselfe.In finem. Psalmus ipsi David. 2With expectation I have waited for the Lord, and he was attentive to me.Aspettai ansiosamente il Signore, ed egli a me si rivolse.EXPECTING I expected our Lord, and he hath attended to me.Exspectans exspectavi Dominum, / et intendit mihi. 3And he heard my prayers, and brought me out of the pit of misery and the mire of dregs. And he set my feet upon a rock, and directed my steps.Ed esaudì le mie orazioni, e dall'abisso della miseria mi trasse, e dal sordido fango. E a' piedi miei diè fermezza sopra la pietra, e assicurò i miei passi.And he heard my prayers, and brought me out of the lake of miserie, and from the myre of dregges. And hath set my feete vpon a rocke: and hath directed my steppes.Et exaudivit preces meas, / et eduxit me de lacu miseriæ et de luto fæcis. / Et statuit super petram pedes meos, / et direxit gressus meos. 4And he put a new canticle into my mouth, a song to our God. Many shall see, and shall fear: and they shall hope in the Lord.E mise a me in bocca un nuovo cantico, una lauda al nostro Dio. Vedranno molti, e temeranno, e spereranno nel Signore.And he hath put a new canticle into my mouth: a song to our God. Manie shal see, and shal feare: and they shal hope in our Lord.Et immisit in os meum canticum novum, / carmen Deo nostro. / Videbunt multi, et timebunt, / et sperabunt in Domino. 5Blessed is the man whose trust is in the name of the Lord; and who hath not had regard to vanities, and lying follies.Beato l'uomo, di cui la speranza è il nome del Signore: e gli occhi non rivolse alle vanità, e alle follie dell'errore.Blessed is the man, whose hope is in the name of our Lord: and hath not had regard to vanities and false madnes.Beatus vir cujus est nomen Domini spes ejus, / et non respexit in vanitates et insanias falsas. 6Thou hast multiplied thy wonderful works, O Lord my God: and in thy thoughts there is no one like to thee. I have declared and I have spoken they are multiplied above number.Molte sono le meraviglie fatte da te, o Signore Dio mio; e i tuoi consigli non v'ha chi possa raggiungerli. Gli annunziai, e li raccontai; la lor moltitudine sorpassa ogni numero.Thou hast done manie thy meruelous thinges • Lord my God: & in thy cogitations there is none that may be like to thee. I haue declared and haue spoken: they multiplied aboue number.Multa fecisti tu, Domine Deus meus, mirabilia tua; / et cogitationibus tuis non est qui similis sit tibi. / Annuntiavi et locutus sum: / multiplicati sunt super numerum.
7Sacrifice and oblation thou didst not desire; but thou hast pierced ears for me. Burnt offering and sin offering thou didst not require:Non hai voluto sagrifizio, né obblazione: ma a me tu formasti le orecchie. Non hai richiesto olocausto, e sagrifizio per lo peccato:Sacrifice and oblation thou wouldest not: but eares thou hast perfited to me. Holocaust and for sinne thou didst not require:Sacrificium et oblationem noluisti; / aures autem perfecisti mihi. / Holocaustum et pro peccato non postulasti; 8Then said I, Behold I come. In the head of the book it is written of meAllora dissi: Ecco che io vengo, (Nel complesso del libro di me sta scritto)then said I; Behold I come In the head of the booke it is written of me,tunc dixi: Ecce venio. / In capite libri scriptum est de me, 9That I should do thy will: O my God, I have desired it, and thy law in the midst of my heart.Per fare la tua volontà: Dio mio. Io volli in mezzo al cuor mio aver la tua legge.that I should doe thy wil: my God I would, and thy law in the middes of my hart.ut facerem voluntatem tuam. / Deus meus, volui, / et legem tuam in medio cordis mei. 10I have declared thy justice in a great church, lo, I will not restrain my lips: O Lord, thou knowest it.Ho annunziato la tua giustizia in una Chiesa grande: ecco, che io non terrò chiuse le labbra: tu lo sai, o Signore.I haue declared thy iustice in the great Church, loe I wil not stay my lippes: Lord thou hast knowen it.Annuntiavi justitiam tuam in ecclesia magna; / ecce labia mea non prohibebo: Domine, tu scisti. 11I have not hid thy justice within my heart: I have declared thy truth and thy salvation. I have not concealed thy mercy and thy truth from a great council.Non ascosi dentro di me la tua giustizia: dimostrai la tua verità, e il tuo Salvatore. Non tenni ascosa la tua misericordia, e la tua verità alla numerosa adunanza.Thy iustice I haue not hid in my hart: thy truth and thy saluation I haue spoken. I haue not hid thy mercie, and thy truth from the great councel.Justitiam tuam non abscondi in corde meo; / veritatem tuam et salutare tuum dixi; / non abscondi misericordiam tuam et veritatem tuam a concilio multo. 12Withhold not thou, O Lord, thy tender mercies from me: thy mercy and thy truth have always upheld me.Ma tu, o Signore, non allontanare le tue misericordie da me: la tua pietà, e la tua verità mi sostennero in ogni tempo.But thou ô Lord make not thy commiserations farre from me: thy mercie and thy truth haue alwayes receiued me.Tu autem, Domine, ne longe facias miserationes tuas a me; / misericordia tua et veritas tua semper susceperunt me.
13For evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see. They are multiplied above the hairs of my head: and my heart hath forsaken me.Imperocché sono circondato da mali, che non han numero: mi hanno cinto le mie iniquità, ed io non potea vederle. Sono di maggior numero, che i capelli della mia testa; e il cuore mi è mancato.Because euils haue compassed me, which haue no number: mine iniquities haue ouertaken me, & I was not able to see. They are multiplied aboue the heares of my head: and my hart hath forsaken me.Quoniam circumdederunt me mala quorum non est numerus; / comprehenderunt me iniquitates meæ, et non potui ut viderem. / Multiplicatæ sunt super capillos capitis mei, / et cor meum dereliquit me. 14Be pleased, O Lord, to deliver me: look down, O Lord, to help me.Piaccia a te, o Signore, di liberarmi: Signore volgiti a darmi aita.It may please thee ô Lord to deliuer me: Lord haue respect to helpe me.Complaceat tibi, Domine, ut eruas me; / Domine, ad adjuvandum me respice. 15Let them be confounded and ashamed together, that seek after my soul to take it away. Let them be turned backward and be ashamed that desire evils to me.Siano confusi, e svergognati coloro, che cercano la mia vita, affin di rapirla. Siano messi in fuga, e svergognati coloro, che a me bramano il male.Let them be confounded and ashamed together, that seeke my soule, to take it away. Let them be turned backward, and be ashamed that wil me euils.Confundantur et revereantur simul, / qui quærunt animam meam ut auferant eam; / convertantur retrorsum et revereantur, / qui volunt mihi mala. 16Let them immediately bear their confusion, that say to me: ’Tis well, ’tis well.Ricevano tosto l'ignominia che meritano color, che a me dicono: Bene sta, bene sta.Let them forth with receiue their confusion, that say to me: Wel, wel.Ferant confestim confusionem suam, / qui dicunt mihi: Euge, euge ! 17Let all that seek thee rejoice and be glad in thee: and let such as love thy salvation say always: The Lord be magnified.Esultino, e in te si rallegrino tutti coloro, i quali ti cercano; e quelli, che amano la salute, che vien da te, dicano in ogni tempo; Glorificato sia il Signore.Let al that seeke thee, reioyce and be glad vpon thee: and let them that loue thy saluation, say alwayes: Our Lord be magnified:Exsultent et lætentur super te omnes quærentes te; / et dicant semper: Magnificetur Dominus, qui diligunt salutare tuum. 18But I am a beggar and poor: the Lord is careful for me. Thou art my helper and my protector: O my God, be not slack.Io per me son mendico, e senza aiuto: Il Signore ha cura di me. Tu sei aiuto mio, e mio protettore: Dio mio, non tardare.But I am a begger, and poore: Our Lord is careful of me. Thou art my helper, & my protector: my God be not slacke.Ego autem mendicus sum et pauper; / Dominus sollicitus est mei. / Adjutor meus et protector meus tu es; / Deus meus, ne tardaveris.
39:1
Haydock
Psalm. Protestants intimate that this was not in the Hebrew; but we find mizmor, "canticle," which is equivalent. (Haydock)
Calmet
David speaks of his own restoration to health as a figure of Jesus Christ, who is principally intended, Hebrews 10:7. The end of the psalm is nearly the same with the 69th. (Calmet)
Bossuet
Some arbitrarily (Berthier) explain the words with relation to the revolt of Absalom. (Bossuet)
Euthymius
Others think it may refer to the captives, (Ven. Bede) to Daniel, or Jeremias, rescued from prison. See Theodoret, who explains it of men waiting for the general resurrection. It may express the sentiments of the Church, when the persecutions ceased. (Euthymius)
Calmet
Christ sometimes speaks in his own name, and sometimes in that of his members. (St. Ambrose; St. Augustine) (Calmet)
Berthier
It is certain that David had Christ in view; and if he alludes to himself, it is only as the figure of him. (Berthier)
39:2
Haydock
Expectation, or patience. (Haydock)
God has, at last, granted my request.
39:3
Theodoret
Misery. Hebrew, "confusion," (Berthier) or "noise," (St. Jerome; Haydock) from the greatest danger. (Theodoret)
39:4
Haydock
New. Excellent. (Haydock)
Calmet
I was before uttering complaints, now I give thanks with joy, for my health and conversion. (Calmet)
Berthier
Song. Hebrew, "Praise." The penitent changes his language, which is no longer understood by worldlings. (Berthier)
Calmet
Many. St. Augustine reads, the just, who take part in the welfare of their brethren, (Psalm 31:11.) while the wicked are filled with alarm, at the ways of God; who humbles or exalts people as he pleases. (Calmet)
39:5
Haydock
Vanities. Hebrew, "the proud, nor such as turn aside to lies." (Protestants) (Haydock)
St. Cyril
All the world is vanity, (Psalm 38:6., etc.; Calmet) though idolatry may be here meant. (St. Cyril)
39:6
Haydock
Thoughts, or designs, "over us," as Hebrew adds. No one can fathom the counsels of the Lord. It is folly, therefore, to attack his mysteries. (Haydock)
Haydock
Like. Protestants, "and thy thoughts which are to usward, they cannot be reckoned up in order unto thee." Literally, non ordinare apud te. (Montanus) (Haydock)
Berthier
But haroc means also aequiparare, which corresponds with the Vulgate. (Berthier)
Calmet
Syriac, "none is comparable to thee." (Calmet)
Worthington
Number. Christ and his apostles preached, so that many followed their doctrine. (Worthington)
Berthier
David also had many witnesses of his gratitude. They crowded round him. Some would improperly make multiplicati sunt, agree with mirabilia, dialogismois, which is in the masculine. (Berthier)
Haydock
"I find no order before thee; if I would declare and number, they are more (wonders) than can be counted." (St. Jerome) (Haydock)
Calmet
I am at a loss how to express myself, and must be content with the interior sentiments of gratitude. See Psalm 70:15. (Calmet)
39:7
Menochius
Sacrifice and oblation. Neither bloody nor unbloody sacrifices of the law will do. (Menochius)
Haydock
Pierced ears. Septuagint and St. Paul read, a body thou hast fitted to me, Hebrews 10:5. (Haydock)
Nobilius mentions, that he found the reading of the Vulgate in one Greek manuscript in Eusebius, etc.
Calmet
The Arabic has both. "Thou hast prepared a body for me, and opened my ears." (Calmet)
Menochius
Both are, in effect, of divine authority. The version adopted by St. Paul, cannot be rejected, no more than the Hebrew confirmed by the Vulgate. James Pierce asserts, that the Hebrew is incorrect, oznaim being put for az zip, "then a body," as the letters are not unlike. The dissertation is ingenious: the author is, however, suspected of Socinianism. We know not the reason why the Vulgate here abandons the Septuagint. The sense is much the same; the prophet noticing the entire obedience of the Messias, (Berthier) and the apostle comprising his whole person. (Menochius)
Calmet
His body was miraculous, (Haydock) and the incarnation the work of God. (Calmet)
Haydock
Nothing could come up to his submission. "Thou has dug ears for me," (St. Jerome; Haydock) alluding to the custom of making slaves for ever, (Exodus 21:5.) or "thou hast fitted, (Calmet) opened, (Protestants) my ears," enabling me to hear, and to obey. (Haydock)
Calmet
The sacrifice of Christ was never interrupted, from the first moment of his incarnation. (Calmet)
Haydock
He was always doing the will of his Father. (Haydock)
Calmet
This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings 15:22., Isaias 1:11., and Jeremias 7:22. (Porphyrius, Abs. ii.) (Calmet)
Worthington
No sacrifice of the Old Testament was sufficient to satisfy God's justice for sin. Christ, by the ear of obedience, performed the redemption of man by his death, as was determined from eternity. See Hebrews 10. (Worthington)
Berthier
And is omitted in the Latin version of St. Paul, holocautomata pro peccato, inadvertently, or rather to intimate, that he was speaking of the holocaust of expiation, Hebrews 10:6, 8., and 13:11., and Leviticus 16:27. (Berthier)
Calmet
St. Augustine also admits only one species of sacrifice, "holocausts likewise for sin." But others distinguish them from the victims designed to expiate the sins of individuals, (Leviticus v., etc.) of which the prophet also speaks. (Calmet)
39:8
Calmet
Head, or beginning, (Genesis 1., John 1., and 8:25.; St. Jerome, etc.) or at the commencement of this book of Psalms, (St. Augustine) or rather in the whole Bible. (Calmet)
Kephalis denotes a volume, (Suidas) or stick, on which books were formerly rolled, being written on parchment. The Jews still observe the same custom in their synagogues. (Calmet) (Luke 4:17, 20.)
Haydock
Hebrew, "In the volume of the book," means, in the book, (Amama) or the Bible, which is the book by excellence, where the incarnation and death of Christ, for man's redemption, are clearly specified. (Haydock)
Worthington
This is the sum of the Scriptures. (Worthington)
Haydock
They bear witness to Christ, John 5:39., and Luke 24:27. (Haydock)
Calmet
The apostle uses the word capitulum, for the sum, Hebrews viii. Whatever sense be chosen, we should meditate on this head, or volume. But Christ signed, as it were, this solemn engagement, from all eternity. If we adopt the passage to David, we may translate, "I come, having on me the volume of thy Scriptures." See 4 Kings 11:12. (Calmet)
39:9
St. Jerome
Heart. So the Vatican Septuagint reads; while other editions have koilias, "belly." (St. Jerome, ad Sum.)
Haydock
Hebrew, "bowels." (Haydock)
Berthier
The sense is the same. (Berthier)
Theodoret
I love the law so much, that I would hide it in my bowels, (Calmet) or in the most secret place. (Theodoret)
39:10
Berthier
Thy, is not expressed in Hebrew or Greek, but understood. (Berthier)
Worthington
Church, in the tabernacle, (Theodoret) or rather in the Catholic Church; the propagation of which, (Haydock) and the preaching of the gospel throughout the world are foretold. (Worthington)
Calmet
The justice, or mercies of our Saviour, are every where proclaimed. (St. Jerome) (Calmet)
39:11
Calmet
Thy. Some copies of the Septuagint have, my justice, as well as the Ethiopic version. (Eusebius; St. Augustine, etc.) (Calmet)
Berthier
But the Vulgate is more correct. (Berthier)
Worthington
Council. Christ conceals not his mercy and truth from the greatest and wisest congregations. He spoke boldly before Annas and Caiphas, as St. Paul did at Athens, etc. (Worthington)
Calmet
David testifies his gratitude, and invites all to praise God with him. (Calmet)
Berthier
But we must particularly learn from our Saviour, a horror of sin; the knowledge of his mysteries; confidence in his mercy; and a conviction, that we can never be saved but by his grace. He has announced these things, and then he finishes his career, by suffering for us, and pours forth his supplications to God. (Berthier)
39:12
Haydock
Withhold not. The prophet now speaks in the name of Christ's mystical body, the Church, praying to be made a partaker of mercy, and to be delivered from evils, (Worthington) or Christ speaks as the victim for our sins. (Haydock)
Berthier
Uphold me. This might be also rendered as a prayer, "May thy," etc., with the Hebrew and some copies of the Septuagint. (Berthier)
39:13
Calmet
My iniquities. That is, the sins of all mankind, which I have taken upon me. (Challoner) (Calmet)
Worthington
The sins even of those who believe, are so numerous, that they cannot be seen in particular. We may faint at the sight of so many sins committed by Christians. (Worthington)
Calmet
Forsaken me in the agony. (Calmet)
Berthier
Christ had all the sins of mankind laid upon him. (Berthier)
Haydock
He did not suffer to release those who were already damned; though they had received sufficient graces, in consequence of the merits of his future death. (Haydock)
Menochius
Christ knew the number and enormity of sin. (Menochius)
Menochius
But he would not disclose his knowledge. (Haydock) (Mark 6:5.) (Menochius)
39:14
Calmet
Be pleased. The rest is nearly transcribed, Psalm lxix. (Calmet)
Worthington
The Church prays for her weak members. (Worthington)
39:15
Backward, as those who came to seize Christ were twice, John 18:6.
S
He prays for their conversion. (S.)
Theodoret
Shame might have proved very salutary to them. (Theodoret)
Worthington
The reprobate will be confounded. (Worthington)
39:16
Challoner
'Tis well. The Hebrew here is an interjection of insult and derision, like the Vah, Matthew 27:40. (Challoner)
Menochius
As St. Jerome here expresses it, Vah, Vah. See Mark 15:29. (Menochius)
The Jews have now become objects of contempt, (Calmet) a just punishment (Haydock) of scoffers, who wish evil to the good.
39:17
Worthington
Magnified. Thus may those speak, who sincerely love God. (Worthington)
39:18
St. Augustine
Beggar. King David might assume this title, as well as all mankind. (St. Augustine)
Calmet
The same may be applied to Christ, according to his human nature, as the end of this psalm, and the following, belong to him, more than to David. (Calmet)
Worthington
He speaks in the name of penitents, whose sins he had undertaken to wash away. (Worthington)
Haydock
Careful. Hebrew, "will think of me." (Haydock)
Worthington
Slack. The faithful prayed for the coming of our Saviour, as they still entreat him to hasten the reward of the good. (Worthington)
39:13
My iniquities.... That is, the sins of all mankind, which I have taken upon me.
39:16
’Tis well.... The Hebrew here is an interjection of insult and derision, like the Vah. Matt. 27.49.
39:1
perteyning vnto the new Testament.
39:2
the faithful of the old and new Testament reioyce in the coming of Christ.
39:6
Christ by him se••e and by others preached the Gospel of saluation.
the multiplication of Christians therby.
39:7
•• sacrifice of the old testament sufficed •o satisfie Gods iustice for the sinne of man.
Christ by the eare of obedience performed the redemption of man by his death, as was determined from eternitie. S. Paul for [eares] •aith [bodie] See Annotations. Heb. 10.
Concordanza Heb. 10.
39:8
The summe of holie Scripture is of Christs Incarnation & death for redemption of man.
39:10
Againe Christ inculcateth the preaching and receiuing of his Gospel in the whole world.
39:11
In the greatest and wisest congregations of this world, Christ concealeth not his mercie and truth. So himselfe professed before Annas, Caiphas, Pilate, and their councels. S. Paul preached Christ at Athens, and in manie nations, and so the other Apostles. For their voice went into al the coastes of the earth.
39:12
The prophet now speaketh in the name of Christs mystical bodie the Church: praying to be made partaker of mercie, and to be deliuered from euiles.
39:13
the sinnes also of those which beleue in Christ are so manie, that they can not be fully sene in particular.
I almost faint in considering so manie and so great iniquities amongst those that professe Christ.
39:14
The whole Church prayeth in the name of al for the infirme members.
39:15
The prophet foresheweth that the reprobate for their obstinate malice, seeking to hurt others shal be confounded.
39:16
that skornfully say: wel, wel: wishing al euil to good men.
39:17
which not only in mouth and outward profession, but also in sinceritie of hart seeke thee, may with confidence reioyce, and praise God.
39:18
Christ speaketh in the name of sinners truly repenting, whose sinnes he vndertaketh to redeme, and wash away by his passion.
The faithful of the old testament pray for Christs first coming into this world, and the faithful now pray for his second coming to purge his Church, and to reward the good.
39:1
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… 4 .) Thou seest a most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. “He” (it is said) “that stoppeth his ears that he may not hear the poor” ( Prov. xxi. 13 ), his prayer God will not hearken to. “Blessed is he that considereth the poor and needy: the Lord will deliver him in the evil day.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.2
2. Let us say then what this Psalm says. “I waited patiently for the Lord” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 91.17
… Thus a Catholic married woman is before a virgin heretic. For the first is not indeed a virgin in her body, but the second has become married in her heart; and married not unto God as her husband, but unto the dragon. But what shall the Church do? The basilisk is the king of serpents, as the devil is the king of wicked spirits.
39:2
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.91
91. I have said nothing yet of the internal warfare within ourselves, and in our passions, in which we are engaged night and day against the body of our humiliation, either secretly or openly, and against the tide which tosses and whirls us hither and thither, by the aid of our senses and other sources of the pleasures of this life; and against the miry clay
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 9
… None can stand upon water, but upon a rock all find a secure footing. Worldly things are as water, as a torrent, that passes away. “The waters,” he saith, “are come in unto my soul.” ( Ps. lxix. 1 .) Spiritual things are as a rock. For he saith, “Thou hast set my feet upon a rock.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 122.4
… but that after a time your feet sank beneath you as if resting on water and indeed—to speak plainly—gave way altogether. For her part she heard the Lord saying to her as to Moses: “as for thee stand thou here by me;” and with the psalmist she said of Him: “He hath set my feet upon a rock.”
san Girolamo † 420 d.C. The Letters of St. Jerome 130.8
… What says the scripture? “If the spirit of the ruler rise up against thee, leave not thy place.” We must always stand under arms and in battle array, ready to engage the foe. When he tries to dislodge us from our position and to make us fall back, we must plant our feet firmly down, and say with the psalmist, “he hath set my feet upon a rock”
sant'Agostino d'Ippona † 430 d.C. City of God 18.32
… I will joy in God my salvation. The Lord God is my strength, and He will set my feet in completion; He will place me above the heights, that I may conquer in His song,” to wit, in that song of which something similar is said in the psalm, “He set my feet upon a rock, and directed my goings, and put in my mouth a new song, a hymn to our God.”
sant'Agostino d'Ippona † 430 d.C. City of God 18.35
… Yet it seems to me that no meaning suits better than that of the depth of human misery, which is, as it were, dry and barren, where there are no streams of righteousness, but only the mire of iniquity. For it is said of it in the Psalms, “And He led me forth out of the lake of misery, and from the miry clay.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 3.6
… Shall we deny that he belongs to the new testament who says, “Create in me a clean heart, O God; and renew a right spirit within me”? or he who says, “He hath set my feet upon a rock, and directed my goings; and he hath put a new song in my mouth, even a hymn to our God”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.3
3. And what hath He accomplished for thee? What hath He done for thee? “He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.12
… “All the day long I have stretched forth My hands unto Thee.” He waits for us, when it is said by the prophet: “Wherefore the Lord waiteth to have compassion upon us;” and He is waited for by us, when we say: “I waited patiently for the Lord, and He inclined unto me;” and: “I have waited for thy salvation, O Lord.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 77
… And thus He gave us two lessons: not to be confident in our own strength, and to strengthen the unstable. Reach out, therefore, I beseech you, a hand to them that are fallen, “draw them out of the horrible pit, out of the miry clay, and set their feet upon a rock,” and “put a new song into their mouth, even praise unto our God,”
39:3
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.6
6. For the heretics, who are most profane in all things, have sharpened their tongue
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 12.6
… For as the bee followeth good, so the asp is destructive. Therefore shun wickedness, lest thou hear it said, “The poison of asps is under their lips.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.4
4. “And He hath put a new song in my mouth.” What new song is this? “Even a hymn unto our God” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.5
5. “They laid Me in the lowest pit” ( ver. 6 ), that is, the deepest pit. For so it is in the Greek. But what is the lowest pit, but the deepest woe, than which there is none more deep? Whence in another Psalm it is said, “Thou broughtest me out also of the pit of misery.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.12
… And so we ought every moment to pray and say with David “Order my steps in thy paths that my footsteps slip not:” and “He hath set my feet upon a rock and ordered my goings:”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 77
… Reach out, therefore, I beseech you, a hand to them that are fallen, “draw them out of the horrible pit, out of the miry clay, and set their feet upon a rock,” and “put a new song into their mouth, even praise unto our God,” that their example of life may become an example of salvation, that “many shall see it and fear and shall trust in the Lord.”
39:4
sant'Agostino d'Ippona † 430 d.C. City of God 6.1
… that the gods of the nations, which the Christian truth destroys, are to be worshipped not on account of this life, but on account of that which is to be after death, I shall do well to commence my disputation with the truthful oracle of the holy psalm, “Blessed is the man whose hope is the Lord God, and who respecteth not vanities and lying follies.”
sant'Agostino d'Ippona † 430 d.C. City of God 15.21
… For he prefigures that society of men which says, “But I am like a green olive-tree in the house of God: I have trusted in the mercy of God.” But let him not seek the empty honors of a famous name upon earth, for “Blessed is the man that maketh the name of the Lord his trust, and respecteth not vanities nor lying follies.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.49
… Let no one, therefore, claim unto himself what is of God. The hope of men is only sure when it is fixed on Him who cannot deceive, since "Cursed be every one that trusteth in man," and "Blessed is that man that maketh the Lord His trust."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 39.11
… What “vanity” is that? “He heapeth up riches, and knoweth not for whom he may be gathering them together.” O infatuated vanity! “Blessed is the man that maketh the Lord his trust, and hath not respected vanities, nor lying deceits.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.7
7. “Blessed is that man that maketh the name of the Lord his trust, and hath not respected vanities or lying madnesses” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.10
… Thou findest money, thou losest righteousness. “For robbery be not covetous.”…Therefore, vain sons of men, lying sons of men, neither rob, nor, if there flow riches, set heart upon them: no longer love vanity, and seek lying. For “blessed is the man who hath the Lord God for his hope, and who hath not had regard unto vanities, and lying follies.”
39:5
sant'Agostino d'Ippona † 430 d.C. City of God 18.49
… We acknowledge, indeed, that His word is now fulfilled who spake in the psalm, and said, “I have announced and spoken; they are multiplied above number.”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.27
… But that multitude of thorns, whether in secret or in open separation, is pressing on it from without, above number. "If I would declare them," it is said, "and speak of them, they are more than can be numbered."
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 122.7
… because the number that passes to the right hand is represented summarily by hundreds. And last of all, in that former fishing the number of fishes is not expressed, as if the words were there acted on that were uttered by the prophet, “I have declared and spoken; they are multiplied beyond number:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.9
“Many, O Lord my God, are the wonderful works which Thou hast made” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 129.2
… The Church also began to exist in the people of Israel: She endured Pharaoh and the Egyptians. The number of the saints began to be also in the Church, that is, in the people of Israel; Moses and the rest of the saints endured the wicked Jews, the people of Israel. We come unto our Lord Jesus Christ: the Gospel was preached in the Psalms.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.8
… Many too have believed, or rather may, with a kind of shadowy appearance of faith, have attached themselves to His people: yet He knoweth what He counteth, what He winnoweth away. For so great is the height of the Gospel, that it hath come to pass as was said, “I have declared, and have spoken: they are multiplied above number:”
39:6
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.1
… “God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams.” David also says: “Sacrifice and oblation Thou didst not desire, but mine ears hast Thou perfected; burnt-offerings also for sin Thou hast not required.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
… And on this account [Abraham] was restrained from laying his hand on the lad, lest the Jews, taking occasion from the sacrifice of Isaac, should reject the prophetic declarations concerning our Saviour, even all of them, but more especially those uttered by the Psalmist; ‘Sacrifice and offering Thou wouldest not; a body Thou hast prepared Me
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… l. 14 ); and, “a sacrifice of praise shall glorify Me” ( Ps. l. 23 ), and, “the sacrifice of God is a broken spirit” ( Ps. li. 17 ); and “what doth the Lord require of thee but” to hearken to Him? ( Mic. vi. 8 .) “Burnt-offerings and sacrifices for sin Thou hast had no pleasure in: then I said, Lo I come to do Thy will, O God!” (
sant'Agostino d'Ippona † 430 d.C. City of God 1.pref
… For the King and Founder of this city of which we speak, has in Scripture uttered to His people a dictum of the divine law in these words: “God resisteth the proud, but giveth grace unto the humble.” But this, which is God’s prerogative, the inflated ambition of a proud spirit also affects, and dearly loves that this be numbered among its attributes, to
sant'Agostino d'Ippona † 430 d.C. City of God 17.20
… For that sacrifice has succeeded all the sacrifices of the Old Testament, which were slain as a shadow of that which was to come; wherefore also we recognize the voice in the 40th Psalm as that of the same Mediator speaking through prophesy, “Sacrifice and offering Thou didst not desire; but a body hast Thou perfected for me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.12
12. “Sacrifice and offering Thou didst not desire” (
39:7
Origene † 254 d.C. Origen's Commentary on the Gospel of John 5.4
… “Search the Scriptures, for in them ye think ye have eternal life, and these are they which testify of Me.” And if He refers us to the Scriptures as testifying of Him, it is not to one that He sends us, to the exclusion of another, but to all that speak of Him, those which, in the Psalms, He calls the chapter of the book, saying,
sant'Ilario di Poitiers † 367 d.C. Homilies on the Psalms 53.13
… Now of this sacrifice mention is made in another passage of the Psalms: Sacrifice and offering thou wouldest not, but a body hast thou prepared for Me
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.13
13. “Burnt-offerings also for sin hast Thou not required.” “Then said I, Lo, I come!” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 44.3
… they trusted, and Thou didst deliver them. But I am a worm and no man; a reproach of men, and the outcast of the people.” They trusted, and Thou didst deliver them; have I then hoped, and hast Thou forsaken me? And have I believed upon Thee in vain? And is it in vain that my name has been written in Thy Book,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… For he does not say that which is generated of her, i.e. made, or formed, is of the Holy Ghost. Joseph, ignorant of the mystery, was suspicions of adultery; he was therefore plainly taught the formation by the Spirit. It is this which He signified through the prophet when He said “A body hast thou prepared me”
39:8
sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 7
… “Deliver me not, O Lord, to the sinner, according to my desire.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.12
… For to Him it is not said in vain, “O God, Thou shalt turn again and quicken us;” it is not vainly said, “Give not my foot to be moved;” it is not vainly said, “Give me not over, O Lord, from my desire to the sinner;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.14
14. “In the head of the Book it is written of me, that I should fulfil Thy will: O my God, I am willing, and Thy Law is within my heart” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 150.2
… a book of the Psalms,” that is, “in any one of those five books.” And this is in common language so unprecedented, or at least so rare, that we are only convinced that the twelve Prophets made one book, because we read in like manner, “As it is written in the book of the Prophets.” There are some too who call all the canonical Scriptures together one book,
39:9
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… whereas we ought to be easily bent to that which is better from that which is worse, but immovable from the better to the worse. If it be thus, and according to this teaching that you come to Baptism, lo I will not refrain my lips,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.15
15. “I have well declared Thy righteousness in the great congregation” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.34
… “No man taketh my life from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again.” In which character there is in the thirty-ninth Psalm the following sung by the blessed David, of the Unity of will which He ever maintained with the Father: “To do Thy will: O My God, I am willing.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
… For I will dwell in them, said God, and walk in them, and I will be their God . The divine Scripture likewise saith that the souls of the just are in God’s hand and death cannot lay hold of them. For death is rather the sleep of the saints than their death. For they travailed in this life and shall to the end
39:10
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.6
… Furthermore, the gifts distributed by the Spirit are no mean gifts, but such works as God is wont to do,—the gift of healing and of working deeds of power. While the Spirit, then, distributes as He will, the Son of God cannot set free whom He will. But hear Him speak when He does even as He will: “I have willed to do Thy will, O my God;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
… And to show that He spake not of material drink, He addeth, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.” By “belly” he here meaneth the heart, as also in another place It saith, “And Thy Law in the midst of my belly.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.16
16. “I have not hid my righteousness within my heart” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.25
… Let them hear how David offered this in the way of gift to God , that he did not hide the grace of preaching which he had received, saying, Lo I will not refrain my lips, O Lord , thou knowest: I have not hid thy righteousness within my heart: I have declared thy truth and thy salvation (
39:11
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, “The sway of his fury is his destruction” ( Ecclus. i. 22 ); and, “A passionate man is not seemly” ( Prov. xi. 25 ); and such like: and again, “A man full of words shall not prosper” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.19
19. “Remove not Thou Thy mercies far from me, O Lord” (
39:12
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… xi. 30 .) And again, “I have delivered such an one to Satan.” ( 1 Cor. v. 5 .) And the prophet says, “for she hath received of the Lord’s hand her sins double” ( Isa. xl. 2 ); and again David, “Behold mine enemies that they are multiplied above the hairs of my head
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.19
“Innumerable evils have compassed me about” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.14
… For it is written, My son, attend unto my wisdom, and bow thine ear to my prudence, that thou mayest guard thy thoughts ( Prov. v. 1 ). For, indeed, nothing is more fugitive than the heart, which deserts us as often as it slips away through bad thoughts. For hence the Psalmist says, My heart hath failed me (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.5
… but, driven therefrom by vain tumults of thoughts, I am unable to return. From this cause, then, that which is within me is made to be far from me, so that I cannot obey the prophetic voice which says, Return to your heart, transgressors ( Isai. xlvi. 8 ). But, pressed by foolish thoughts, I am impelled only to exclaim, My heart hath failed me (
39:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.22
22. “Be pleased, O Lord, to deliver me” (
39:14
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 38.2
… by the former in a spirit of persecution, by the latter with the desire of having Him. In the Psalms the Lord Himself says by the prophet, “A place of refuge hath failed me, and there is none that seeketh after my life;” and again He says in another place in the Psalms, “Let them be confounded and ashamed who seek after my life.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 50.3
… but in departing from them, He has been received by us. Some who seek Him are blamed, others who do so are commended; for it is the spirit animating the seeker that finds either praise or condemnation. Thence you have it also in the psalms, “Let them be confounded and put to shame that seek after my soul:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.23
23. “Let them be ashamed and confounded together that seek after my soul to destroy it” (
39:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.25
25. “Let them speedily bear away their own confusion, that say unto me, Well done! Well done!” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.26
… He doth fall headlong into his vices, he doth expose before thee his evil doings: thou knowest them to be evil, and praisest and laughest to thyself. Oh that at length he were to be turned to God at whom thou laughest, and whom thou wouldest not reprove, and that he were to say, “Let them be confounded that say to me, Well, well.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 7.21
… he lieth in wait to ravish the poor;” and: “He seeketh from God his meat.” And again when all their efforts are exhausted, and they have failed to secure our deception, they must “be confounded and blush” at the failure of their efforts, “who seek our souls to destroy them: and let them be covered with shame and confusion who imagine evil against us.”
39:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.25
“Let all those that seek Thee, O Lord, rejoice and be glad” (
39:17
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.6
… And yet this is not a question about prayers alone, as if the energy of our will also should not be strenuously added. God is said to be “ our Helper ;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.25
… For now thou art a believer, now thou art walking in the “way of righteousness.” Shall not He have a care for thee, who “maketh His sun rise on the good and on the evil, and sendeth rain on the just and on the unjust”? …
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 10.11
… “But I am poor and needy: the Lord helpeth me.”
39:1
Psalmista in Psalmis praecedentibus invocavit divinum auxilium contra malitiam malorum, et ostendit propositum suae cautelae; hic autem agit de fiducia divini auxilii; et circa hoc duo facit. Primo describit ipsam fiduciam; secundo agit de misericordia quae est causa fiduciae, ibi, Ps. 40: beatus qui intelligit. Circa primum duo facit. Primo commemorat fiduciam quam habet de Deo, continuando se ad praeterita; secundo petendo futura, ibi, tu autem, domine. Circa primum duo facit. Primo commemorat fiduciam, quam habet de Deo, recitando praeterita beneficia; secundo ostendit misericordiam Dei per quam benefacit, ibi, multa fecisti. Psalmus iste mystice agit de mutatione veteris testamenti in novum. Titulus, in finem Psalmus David. In aliis Psalmis finis accipitur pro Christo. Rom. 10: finis legis Christus. Hic finis accipitur pro novo testamento, quod est finis veteris. 1 Tim. 1: finis praecepti est caritas. Circa primam partem tria commemorat. Primo efficaciam fiduciae in generali. Secundo tangit eam in speciali, ibi, statuit. Tertio ostendit hanc esse in aliis, ibi, videbunt. Circa primum duo facit. Primo tangit fiduciam, ostendens eam efficacem. Secundo fiduciae signum. Dicit ergo, expectans. Haec littera intelligitur quod David in persona sua multoties expectavit divinum auxilium. Sed quia loquitur in persona Ecclesiae, melius est ut de humano genere expectante gratiam novi persona testamenti accipiatur. Et dicit, expectans expectavi dominum, ut ostendat continuationem: quia licet tardaret, non tamen defecit: Habac. 2: si moram fecerit, expecta eum, quia veniens veniet. Et sic debet quilibet justus homo semper in fiducia Dei manere, quia non deficit sperantibus in se. Vel refertur ad diversos status expectantium: quia patriarchae et prophetae et omnes alii expectaverunt, ut satis communiter tenetur. Exteriori expectationi adjungit intentionem, cum dicit, et intendit mihi: quia licet Deus omnes audiat, non tamen omnibus intendit, quia non omnes sunt ordinati ad bonum; et ideo, intendit mihi, idest ad utilitatem meam. Signum fiduciae est deprecatio: quia nullus finaliter rogat nisi quia sperat exaudiri. Et ideo dicit, et exaudivit preces meas: Ps. 142: respexit in orationem humilium, et eduxit me de lacu miseriae. Hic ponit in speciali efficaciam fiduciae in quibus est exauditus. Et tangit tria. Primo liberationem a malis. Secundo collationem bonorum, ibi, et statuit. Tertio gratiarum actionem utriusque, ibi, et immisit. Est autem duplex malum quod refugiunt homines: scilicet malum miseriae, et poenalitatis.
39:3
Quantum ad primum dicit, eduxit me de lacu miseriae. Et potest hoc etiam referri ad miseriam temporalem in qua aliquando fuit David. Et dicitur lacus miseria temporalis, propter ejus profunditatem et multiplicitatem. Potest etiam referri ad miseriam culpae: quia, miseros facit populos peccatum, Prov. 14. Et potest utrumque reduci ad culpam vitiorum carnalium, cum dicit, de lacu miseriae, idest de profundo peccatorum carnalium. Vel potest referri ad spiritualia peccata, quibus homo justus involvitur peccatis; unde dicit, de luto faecis. Ad peccata carnalia referendo non dicit lutum simpliciter, sed faecis, vel fimi secundum Hieronymum, quia lutum in terra non corrupta non est faex nec foetidum et abominabile. Vel lacus miseriae, idest Infernus de quo sancti educti sunt a Christo. Et lutum est opprobrium, de quo sancti sunt educti, in quo detinebantur a Daemonibus. Consequenter agit de collatione bonorum, in quo duo laudabilia ponit. Primo ut homo in bonis firmetur; et quantum ad hoc dicit, statuit super petram pedes meos, idest affectus meos quibus procedendum est in via spirituali. Petra dicitur fundamentum divini auxilii: 2 Reg. 22: dominus petra mea. Vel petra dicitur Christus; 1 Cor. 10: petra autem erat Christus. Et sic firmavit supra petram, idest divinum auxilium. Vel supra Christum pedes meos, idest affectus meos. Secundum est, ut in bonis proficiat; et quantum ad hoc dicit, et direxit gressus meos, idest praevenit me ad meliora: Prov. 16: cor hominis disponit viam suam, sed domini est dirigere gressus ejus. Consequenter gratias agit: quasi dicat: hoc ipsum quod laudamus est supra vires meas, quia est major omni laude: unde Deum digne laudare est a Deo, idest ipse, immittit in os meum canticum novum: 2 Cor. ult.: an experimentum quaeritis eorum quae in me loquitur Christus? Canticum novum, idest de novis beneficiis; et sunt haec: scilicet incarnationis opus: Hier. 31: novum fecit dominus super terram: femina circumdabit virum. Item novus liberationis modus: Hebr. 9: per proprium sanguinem introivit semel in sancta, aeterna redemptione inventa. Et immisit dominus novum, canticum in os meum, quia novum canticum, idest novum testamentum: Isa. 55: feriam vobiscum pactum sempiternum, misericordias David fideles: Apoc. 14: nemo poterat dicere canticum, nisi illa centum quadraginta quatuor millia, quia novus rex, nova lex, nova gaudia. Homines veteris testamenti cantabant vetera cantica, oculum pro oculo, animam pro anima. Ad Inferos quoque descendebant: quia conclusa erat eis janua regni, prohibente Cherubim aditum Paradisi, in cujus manu erat acuta rhomphaea. Sed omnes homines novae legis cantant canticum novum, quod novus homo Christus attulit: Apoc. 21: ecce nova facio omnia. Novus ergo populus nova cantat: scilicet de incarnatione domini, de resurrectione, de ascensione, de nativitate, et aliis hujusmodi. Unde in his praecipuis solemnitatibus ministri Ecclesiae induti albis, vel sericis ornamentis, cantant et legunt, ut novum canticum nemo nisi innovatus cantare praesumat. Canticum dico, non de vanitate, non de turpibus, sed quod placet Deo: unde dicit, hymnum; vel carmen quod placet Deo nostro, idest laudem Deo: Psal. 114: te decet hymnus, Deus, in Sion: Eph. 5: cantantes et psallentes in cordibus vestris Deo.
39:4
Videbunt multi. Hic ponitur utilitas in aliis, scilicet in aliorum conversione. Et primo ponit ipsam utilitatem. Secundo ponit fructum ejus, ibi, beatus vir. Hic est ordo conversionis. Primo oportet, quod homo videat illud ad quod debet converti; unde dicit, videbunt multi, scilicet Christum natum. Multi priores populi qui eum expectaverunt viderunt: Baruch 3: post haec in terris visus est, et cum hominibus conversatus est. Vidit eum Simeon, qui recepit eum in templo, et multi alii: Luc. 2: viderunt oculi mei salutare tuum. Et Luc. 10: multi reges et prophetae voluerunt videre quae vos videtis, et non viderunt. Vel viderunt multi miracula Christi: Luc. 5: vidimus mirabilia hodie. Et hoc, vel per fidem, vel per oculos. Secundo oportet quod timeat illum ad quem debet converti: unde dicit, et timebunt: Eccl. 1: qui sine timore est, non poterit justificari, quia timor domini expellit peccatum. Tertium est spes: Rom. 8: spe enim salvi facti sumus. Nisi enim adesset spes timori, homo fugeret a Deo. Et ideo oportet quod sit timor quo fugiat peccatum, et spes qua accedat ad Deum.
39:5
Fructus erit beatitudo; unde dicit, beatus vir cujus est nomen domini spes ejus. Et primo ponitur fructus, qui est beatitudo, et quibus debetur, quia illis qui Deo inhaerent. Et ideo ponit primo veram opinionem, et excludit falsam. Vera opinio est, quod beatitudo non est nisi in illis, qui spem habent in eo: Isa. 30: beati omnes qui expectant eum; et ideo dicit, beatus vir cujus est nomen domini spes ejus. Hoc nomen Jesus est vera spes, quia in ipso est salus. Unde ille est beatus, qui non temporalia expectat ab eo, sed salutem aeternam quam nomen ejus indicat. Unde qui expectant salutare Dei, illi beatificantur. Vel, beatus vir cujus est nomen domini spes ejus, idest cujus spes est invocatio nominis domini: Ps. 19: hi in curribus et hi in equis; nos autem in nomine domini Dei nostri invocabimus. Falsa opinio est, quod beatitudo consistat in rebus temporalibus vel in cultu idolorum: et hoc excludit cum dicit, non respexit in vanitate, idest in res temporales et voluptates: in quo includuntur omnia ad voluptates et temporalia pertinentia: Eccl. 1: vanitas vanitatum et cetera. Secundum excludit, cum dicit, insanias falsas, idest culturas idolorum, in quibus falsa quaedam finguntur, quod homines fierent dii. Item sunt ibi lasciviae multae et immunditiae, et crudelitates exercentur: Sap. 14: dum laetantur insaniunt. Item erant falsae, quia erant in falsitate, et non super virtutem divinam fundatae, quibus non conveniebat: Amos 3: congregamini super montes Samariae, et videte insanias multas in medio ejus. Ad hanc pertinent omnes vanae et noxiae superstitiones, sicut nigromantia, divinationes, et auguria. Vel insania dicitur iracundia, rixa, vel vana spectacula ludorum.
39:6
Multa fecisti. Supra Psalmista ex parte Christi vel Ecclesiae fiduciam suam exposuit: et effectus ejus, scilicet multiplicia Dei beneficia; hic autem ostendit causam hujus fiduciae: scilicet unde motus sit ad confitendum et spem ex meritis proveniens. Et ita causa fiduciae sunt multa bona temporalia, quae etiam sunt retributiones quaedam quas homo retribuit Deo pro beneficiis: Ps. 115: quid retribuam domino et cetera. Et ideo utroque modo exponitur hoc: quia meritum Christi est causa fiduciae, et retributio meritorum. Et hoc consistit in praedicatione divinae veritatis: et circa hoc tria facit. Primo proponit meritorium actum, scilicet Annuntiationem divinorum operum. Secundo ponit causam annuntiandi, ibi, sacrificium. Tertio ponit modum, ibi, annuntiavi justitiam tuam. Circa primum tria facit. Primo ostendit misericordiam suam esse copiosam ad annuntiandum. Secundo manifestat causam sive necessitatem Annuntiationis, ibi, multiplicati. Materia Annuntiationis est copiosa. Et primo quantum ad multiplicitatem divinorum operum, quia, multa fecisti. Et in operibus naturae: Job 9: qui facit mirabilia et inscrutabilia: Ps. 138: mirabilia opera tua et cetera. Et ad mirabilia facienda est ipse per se sufficiens, quia non est ab alio instructus, sed per suas cogitationes. Unde dicit, et cogitationibus tuis, scilicet per ordinationes suae sapientiae: Ps. 103: omnia in sapientia fecisti: Job 26: cui dedisti consilium? Numquid Deo? Rom. 2: quis consiliarius ejus fuit? Est magnus in opere et sufficiens. Item in utroque excellens, quia in opere miraculorum, quando Petrum super mare fecit ambulare, et alia mirabilia multa quae hic possunt adaptari. Et nullus potest comparari operibus ejus, nec cogitationibus ejus; unde dicit, non est qui similis sit tibi: Ps. 85: quis similis tui in diis domine etc. quoad primum: Isa. 55: sicut exaltantur caeli a terra, sic exaltatae sunt viae meae a viis vestris, et cogitationes meae a cogitationibus vestris, quoad secundum. Sic ergo habes materiam affluentem ad praedicandum; unde, subdit, annuntiavi et locutus sum. Et dicit, annuntiavi, in quo designat manifestationem divinorum operum, et locutus sum; quasi dicat, expressius dixi verbo quam nutu. Vel designat ordinem praedicationis. Vel, annuntiavi, ego Christus per prophetas, et locutus sum, ego ipse in propria persona: Isa. 52: ego ipse qui loquebar, ecce adsum. Necessitas praedicandi fuit multitudo malorum, quia multiplicati sunt super numerum bonorum. Et ideo ad hoc ut minuantur mali et augeantur boni, oportet quod nuntietur eis: Matth. 7: arcta est via quae ducit ad vitam, et lata est quae ducit ad perditionem. Vel, multiplicati sunt super numerum: Eccl. 1: stultorum infinitus est numerus. Vel aliter, ut significet effectum praedicationis, idest multiplicati sunt boni per praedicationem, super numerum aestimatum: Deut. 1: addat dominus ad numerum istum millia millium: Isa. 54: multi filii desertae magis quam ejus quae habet virum. Hieronymus habet aliter, multa fecisti, Deus meus, mirabilia tua, et cogitationes tuas, pro nobis, idest ad nostram salutem: Jer. 29: ego cogito cogitationes pacis. Non inveni ordinem coram te (item Hieronymus). Et est dictum illud, quod non est similis tibi. Et sequitur: si annuntiare et enarrare voluero, plura sunt quam annuntiari queant: quasi dicat, plura sunt quam possint numerari. Et sic etiam Hieronymus ponit divinorum operum effectus cum dicit, multiplicati sunt super numerum.
39:7
Sacrificium et oblationem noluisti. Hic assignat rationem, quare hanc recompensationem reddit Deo pro beneficiis vel quare praedicavit. Et hanc causam assignat dupliciter. Primo ponit pro causa voluntatem divinam. Secundo suum propositum, ibi, tunc dixi. Circa primum sciendum est, quod in veteri testamento pro beneficiis a Deo receptis offerebantur aliqua sacrificia; et in generali quatuor erant genera eorum quae offerebantur Deo. Omne enim sacrificium est oblatio: sed non omnis oblatio est sacrificium: quia sacrificium importat factionem sacri. Unde, cum in oblatione nihil est aliud nisi quod in usum sacerdotis venit, est pura oblatio; quando aliquid aliud fit inde, puta quod comburebatur, tunc vocabatur sacrificium. Fiebat autem in veteri testamento triplex sacrificium. Unum vocabatur dignissimum, quod dicebatur holocaustum. Secundum sacrificium pro peccato. Tertium victima, vel hostia pacificorum. Et primum totum incendebatur; et hoc erat acceptissimum: et dicitur ab holon, quod est totum. De hostia pro peccato una pars incendebatur; et alia cedebat in usum sacerdotis: et nihil veniebat in usum offerentis: quia dabant eam pro peccato; nisi forte in duobus casibus: vel quando offerebatur pro peccato sacerdotis, tunc totum comburebatur, quia nihil inde fiebat. Item quando offerebatur pro toto populo, quia inter eos etiam erat sacerdos. Victima autem dividebatur in tres partes: nam una offerebatur Deo, alia dabatur sacerdotibus, alia dabatur offerentibus. Et omnia ista tangit hic. Hostiam pacificorum tangit cum dicit, sacrificium. Oblationem simplicem tangit cum dicit, et oblationem noluisti. Holocausta tangit cum dicit, holocausta et pro peccato; quasi dicat; fecisti multa beneficia mihi, et ego volui tibi retribuere: non tamen sacrificia et hujusmodi: quia tu noluisti ea tempore novi testamenti, quia tunc figura cessavit, et alia sacrificia erant figurae veri sacrificii, scilicet Christi. Et ideo post Christum destructum est templum, et cessaverunt sacrificia. Unde et Judaei etiam pauca servant hodie de illis, scilicet circumcisiones in signum: vel noluisti, idest non per se acceptasti in bonis operibus quae homo facit: quaedam enim sunt Deo accepta propter se, ut opus justitiae, charitatis, fidei et virtutis: et hoc Deut. 10: nunc, Israel, quid dominus Deus tuus petit a te? Nisi ut timeas dominum Deum tuum, et ambules in viis ejus, et diligas eum, ac servias domino Deo tuo, in toto corde tuo, et in tota anima tua. Sed oblationes non acceptat propter se: Ps. 49: numquid manducabo carnes et cetera. Non. Sed quid? Ibid.: immola Deo sacrificium laudis et cetera. Quare ergo fuerunt ordinata in lege? Respondeo. Propter duo: videlicet in figura futuri sacrificii. 1 Cor. 10: omnia in figura contingebant illis: et ad cautelam, ut non offerrent ea idolis, declinantes ad idolatriam existentes in medio gentium, ad quam proni erant filii Israel in principio legis. Sed in Exodo non fit mentio de sacrificiis, nisi postquam lapsus populus adoravit vitulum: Hier. 7: non sum locutus patribus vestris, et non praecepi eis in die qua eduxi eos de terra Aegypti de verbo holocautomatum et victimarum. Secus est de sacrificio novi testamenti quod continet ipsum Christum, qui per se Deo est acceptus. Aures autem perfecisti mihi. Alia littera habet, corpus. Et sic apostolus inducit Hebr. 10: corpus autem aptasti mihi. Et sic est sensus: et ideo voluisti sacrificium aliud novi testamenti, quia venit aliud sacrificium. Dedisti enim mihi corpus, ut offerrem per sanctum sacrificium. Vel, perfecisti, idest perfectum sine macula corpus mihi tribuisti. Vel, aptasti, idest unisti mihi. Vel, aures perfecisti mihi. Vel, fodisti: et concordat cum praecedentibus, quia magis vult nos offerre sacrificium labiorum, idest praedicationum operum Dei, quam animalium. Et ideo dicit, aures etc.: quasi dicat, istud requiris a me quod principaliter dedisti mihi, scilicet virtutem percipiendi sapientiam. Et ideo hoc requiris ut ostendam sapientiam, quam ad hoc accepimus, ut enarremus et praedicemus: Isa. 50: dominus aperuit mihi aures. Et non postulasti, idest non accepisti, holocaustum et pro peccato. Vel non postulasti, hostiam etiam pro peccato: Isa. 1: holocausta arietum, et adipem pinguium, vitulorum et sanguinem et agnorum et hircorum nolui. Et ut etiam dicitur, hoc holocaustum est Deo acceptum. Sed quando holocaustum est tantum sacrificium simplex, tunc est sicut quando facimus bona opera. Si autem omnia opera fiant propter Deum, tunc est holocaustum. Et si nos aliquo tempore servamus continentiam, est sacrificium; si perpetuam virginitatem, tunc est holocaustum: quia opera perfectionis sunt, ideo sunt Deo acceptissima. Tunc dixi, ecce venio. Hic assignat causam praedicationis divinorum operum ex parte sua, ostendendo suum propositum. Et primo ostendit suum propositum. Secundo ostendit illud esse conforme divinae voluntati, ibi, in capite. Haec verba forte vellet aliquis exponere de David, et continuare sic; quasi dicat, ecce venio, spirituali accessu ad te: et, in capite libri scriptum est de me. Caput in tribubus Israel constitui te. Sed quia apostolus exponit de Christo, et nos etiam exponamus de eo. Et ideo cum dicit, tunc, designat causam et necessitatem adventus Christi: quia sacrificia veteris testamenti non erant Deo accepta: quia Hebr. 7: neminem ad perfectum adduxit lex. Et impossibile est per sanguinem taurorum et hircorum auferri peccata. Hebr. 10. Et ideo necessarium erat, ut verum sacrificium veniret, et manifestaretur. Et ideo dicit, ecce venio, scilicet per incarnationem. Et dicit, ecce, quasi dicat in promptu sum propter propinquitatem: Isa. 14: prope est ut veniat tempus ejus: Psalm. 79: excita potentiam tuam, et veni.
39:8
Et hoc propositum est conforme voluntati divinae; unde dicit, in capite libri. Liber Christus est. Liber est instrumentum, in quo sunt conceptiones cordis; in Christo autem sunt conceptiones intellectus divini: Col. 2: in ipso sunt omnes thesauri sapientiae et scientiae Dei absconditi. Caput libri est Deus pater: 1 Cor. 11: caput Christi Deus. Ergo in capite libri, idest in voluntate Dei patris scriptum est, scilicet ordinatum est de me, quod veniam. Vel aliter. Est liber praedestinationis qui est liber vitae: Psalm. 68: deleantur damnati de libro vitae, sive viventium. In hoc libro sunt scripti omnes salvandi, sed per ordinem: quia in capite hujus libri scriptus est salvator, et omnes sunt scripti per eum: Rom. 8: quos praedestinavit conformes fieri imaginis filii ejus et cetera. Eph. 1: elegit nos ante mundi constitutionem, ut essemus sancti: quasi dicat: non est scriptum de Christo sicut de aliis, sed in capite libri. Vel in capite libri Psalmorum, quia primus Psalmus scriptus est de Christo. Beatus vir qui non abiit in consilio impiorum et cetera. Sic ergo ostendit propositum suum accedendi. Consequenter ostendit propositum obediendi, secundum quod homo. Sunt autem in homine duo principaliter: scilicet voluntas et intellectus. Voluntas hominis debet subjici voluntati divinae, et intellectus debet dirigi secundum legem Dei. Et ideo dicit, o Deus meus, pater, inquantum Deus. Vel Deus meus, inquantum homo, volui ut faciam voluntatem tuam, quae est etiam voluntas mea, inquantum Deus: vel Deus meus, inquantum homo: volui ut faciam voluntatem tuam, quae est etiam voluntas mea inquantum Deus. Luc. 22: non mea voluntas, sed tua fiat.
39:9
Item intellectus meus dirigitur secundum te: unde dicit, et legem tuam in medio cordis mei; et dicit, in medio, quia perfecte cognoscit rationes divinas.
39:10
Annuntiavi justitiam tuam in Ecclesia. Hic ponitur modus annuntiandi. Tria ergo annuntiare debemus de divinis; scilicet opera justitiae, dogmata veritatis, et beneficia divinae misericordiae; et haec tria dicit se nuntiasse. Primo dicit se nuntiasse justitiae opera, annuntiavi justitiam: quam tripliciter annuntiavit sive praedicavit. Primo publice, prompte et pure. Quantum ad primum dicit, in Ecclesia magna. Item in congregatione multorum: Jo. 18: ego palam locutus sum mundo. Vel, in Ecclesia magna, idest in Ecclesia Catholica, quia magna est potestate et firmitate: Matth. 16: portae Inferi non praevalebunt adversus eam. Et magna diffusione: Mala. 1: ab ortu solis usque ad occasum magnum est nomen tuum. Quantum ad secundum dicit, ecce labia mea non prohibebo; quasi dicat: non cedam prohibentibus: Act. 4: da servis tuis cum fiducia loqui verbum tuum. Quantum ad tertium dicit, tu scisti, idest approbasti intentionem meam: Jer. 18: tu scis omne consilium eorum.
39:11
Vel, tu scisti, idest ab aeterno praedestinasti: quantum ad Christum, cum dicit, justitiam tuam non abscondi in corde meo. Dogmata veritatis confitetur cum dicit, veritatem tuam. Hanc Christus confessus est ante Pilatum. Joan. 28: in hoc natus sum et ad hoc veni in mundum, ut testimonium perhibeam veritati: Prov. 8: veritatem meditabitur guttur meum. Et salutare tuum dixi, quia per confessionem veritatis homini advenit salus: Joel. 2: omnis qui invocaverit nomen domini, salvus erit. Beneficia misericordiae confitetur, cum dicit, non abscondi misericordiam tuam et veritatem tuam: quia misericordia et veritas se consequuntur; et ideo dicit, veritatem. Non ponitur hic pro veritate doctrinae, sed pro veritate justitiae in promissis: quia Deus verax est. Veritas autem consistit in hoc quod dat quod promittit, quia non est aliter debitor noster nisi inquantum promittit.
39:12
Tu autem domine. Supra Psalmista commemoravit fiduciam quam habet de Deo, quantum ad praeterita; hic autem ponit fiduciam quam habet de Deo quantum ad futura, exprimens eam per orationem: et circa hoc duo facit. Primo proponit orationem in generali. Secundo in speciali, ibi, complaceat. Circa primum duo facit. Primo proponit petitionem. Secundo assignat petendi rationem, ibi, misericordiam tuam. Dicit ergo, annuntiavi justitiam tuam. Sed tu domine ne longe facias miserationes tuas a me. Aliqui jam percipiunt miserationem Dei, qui scilicet fruuntur gratia et gloria; Psal. 118: misericordia domini plena est terra. Alii sunt prope, qui non habent impedimentum misericordiae, sed meritum aliquod: Psalm. 144: prope est dominus omnibus invocantibus eum. Alii sunt in quibus est impedimentum: propterea est longe ab eis. Et ideo peto ne sit longe miseratio tua a me propter mea demerita. Et ideo hujus petitionis est duplex ratio: una fiduciae, quae concepta est ex experientia divinae bonitatis. Alia necessitatis quam patitur. Duo sunt secundum quae Deus subvenit nobis: scilicet misericordia, inquantum largitur nobis aliqua quae etiam non promisit: Rom. 15: gentes autem super misericordia honorare Deum; et veritas, quando reddit vel promissa vel pro meritis. Et ideo ista sunt unita simul: quia semper facit quod promisit, vel abundantius facit. Haec duo sunt homini necessaria: misericordia, ut trahatur ad spem gloriae; et veritas ut confidat. Et hoc non quasi trahamus Deum ad nos ex meritis nostris, sed Deus per ista nos trahit et traxit. Et ideo dicit: misericordia et veritas tua semper susceperunt me. Alia causa est necessitas malorum. Et ponit duplicia mala: scilicet alia illata ab exteriori, alia ab interiori, ibi, comprehenderunt me.
39:13
Quantum ad primum dicit, quoniam circumdederunt me mala, quorum non est numerus, quae scilicet mala inferuntur mihi, et a mundo et ab hostibus: Ps. 117: circumdederunt me sicut apes; et dicit, quorum non est numerus, quia sunt infinita pericula in mundo, et infiniti mali homines: Eccl. 1: infinitus stultorum est numerus. Interiora mala sunt peccata: et haec mala sunt periculosa dupliciter: propter gravitatem, quia comprehenderunt me iniquitates meae, idest peccata mea ligaverunt me suo pondere: Prov. 5: iniquitates suae capiunt impium, et non potui ut viderem: Sap. 2: excaecavit eos malitia eorum: Isa. 59: iniquitates vestrae diviserunt inter vos et Deum vestrum. Item periculosa sunt propter multitudinem. Unde dicit, multiplicatae sunt super capillos capitis mei. Sicut enim capilli sunt innumerabiles, ita sunt innumerabilia peccata, et maxime venialia: quae si non terreant propter pondus, terrent tamen propter multitudinem. Glossa, si vitasti gravia, cave ne obruaris arena: non quod peccata venialia quomodocumque et quaecumque sint, faciant peccatum mortale; sed quia disponunt ad ipsum: Jac. 3: in multis offendimus omnes. Effectus hujus est distractio cordis: Eccl. 10: muscae morientes perdunt suavitatem unguenti. Et ideo dicit: et cor meum dereliquit me; quasi dicat, si non tollant charitatem, impediunt tamen fervorem, et ita cor distrahitur, ut non sit fervens: 2 Reg. 7: invenit servus tuus cor suum, ut oraret te oratione hac. Vel, cor meum dereliquit me, idest non cogitavit quae mihi sunt utilia: Psal. 37: lumen oculorum meorum non est mecum.
39:14
Complaceat tibi domine. Hic ponitur oratio explicite. Et primo explicat orationem quantum ad se. Secundo quanto ad malos, ibi, confundantur. Tertio quantum ad bonos, ibi, exultent et laetentur. Quantum ad se petit ut eruatur a malis: Eccl. 51: eruit sustinentes te. Et ut juvetur ad bona consequenda; quia per providentiam tuam datur auxilium mihi. Et hoc non ex merito meo, sed ex beneplacito tuo. Unde dicit, complaceat. Designatur dignitas personarum quantum ad adversarios cum dicit, ut eruas me, a malis, vel hominibus, vel peccatis. Et nota quod ait, complaceat, non diffidens de misericordia Dei; quasi dicat: si tu vis, potes: et ideo dicit, ad adjuvandum me respice, scilicet in boni operatione: quasi dicat: respice poenitentes in dolore suo. Respectus Dei est auxilium nostrum, confundantur. Hic ponit confusionem adversariorum, quorum quidam sunt capitales, et quaerunt occidere. Quidam, qui non quaerunt occidere, sed laedere. Alii sunt qui quaerunt verbis irridere, vel decipere. Et haec tria genera malorum designantur hic. Et possunt haec referri vel ad bonum vel ad malum: quia duplex est confusio: quaedam confusio est bona, quae est per poenitentiam; Rom. 6: quem fructum habuistis tunc in illis, in quibus nunc erubescitis? Alia est confusio per poenam. Ergo cum dicit, confundantur, idest puniantur. Et hoc orat conformando se divinae voluntati, vel justitiae. Vel confundantur, idest poeniteant, et revereantur simul; vel timore poenarum. Quoad primum Sap. 17: cum sit timida nequitia dat testimonium condemnata. Vel timore provocante ad poenitentiam. Et hoc, quia, quaerunt animam meam, ut corporaliter occidant eam. Vel animas, ut in tenebras inducant: Gen. 14: da mihi animas, cetera tolle tibi.
39:15
Corporales hostes petit ut impediantur; unde dicit, convertantur retrorsum, in bonum, idest sequantur Christum retro eum, Matth. 16: vel in malum, idest decidant ab intentione, ut deficiant. Et erubescant qui cogitant mihi mala, idest qui gaudent de malis meis: Thren. 1: omnes inimici mei audierunt malum meum, laetati sunt quoniam tu fecisti. Contra tres hostes petit accelerationem, quia mora consuevit esse damnosa, Eccl. 8: etenim quia non cito profertur contra malos sententia, filii hominum absque ullo timore perpetrant malum.
39:16
Et ideo dicit, ferant confestim confusionem suam, idest cito confundantur, quia isti sunt qui applaudendo, dicunt mihi euge, euge, idest, mendaciter gaudent, quantum ad adulatores. Vel, euge, idest irrident, vel insultant. Hieronymus habet sic secundum haec verba vah, sic irridebant Judaei Christo, Matth. 27. Pro bonis petit quod gaudeant de auxilio suo et de liberatione, et laudent Deum: et quantum ad primum dicit, exultent et laetentur omnes quaerentes te. Quantum ad secundum, et dicant semper, magnificetur dominus qui diligunt salutare tuum. Ubi quatuor ponit, quae conveniunt bonis. Primo, ut diligant salutare Dei, quod est Christus. Luc. 2: viderunt oculi mei salutare tuum. Secundo, ut quaerant dilectionis actus. Can. 3: in lectulo meo quaesivi et cetera. Isa. 55: quaerite dominum dum inveniri potest. Tertio ut gaudeant de invento dilecto: unde, exultent. Habac. ult.: ego autem in domino gaudebo et cetera. Exultatio est quantum ad exteriora signa laetitiae. Quantum ad interius, gaudium, quasi laetitia, et dilatatio cordis.
39:17
Quarto gratiarum actio et laus; unde dicit, et dicant semper, magnificetur dominus et cetera. Isa. 12: exulta et lauda habitatio Sion, quia magnus in medio tui sanctus Israel.
39:18
Ego autem. Hic ponitur causa petitionis. Et primo proponit indigentiam; secundo ponitur auxilium Dei contra eam. Dicit ergo, peto haec omnia: quia per me non possum aliquid facere, quia mendicus sum. Et potest dupliciter legi. Uno modo ad litteram de Christo in persona sua, qui in hoc mundo vivens, et mendicus et pauper fuit. 2 Cor. 8: scitis gratiam domini nostri Jesu Christi, qui cum esset dives, egenus factus est pro nobis, ut ipsius inopia divites essetis. Mendicus dicitur qui ab alio quaerit victum; pauper vero, qui sibi non sufficit. Et haec duo dicuntur de Christo. Luc. 9: filius hominis non habet ubi caput suum reclinet. Vel spiritualiter necesse habeo mendicare a Deo auxilium gratiae, et pauper sum, quia non sufficiunt mihi haec quae habeo. Et ideo quia hoc recognosco, dominus solicitus est mei. Et quia indigeo, tu domine esto adjutor meus. Et propter periculum, ne tardaveris. Matth. 15: domine adjuva me.
39:2
v. 2 : Ezspectans ezspectavi Dominum, et intendit mihi, v. ὃ et exaudit preces meas : exspectans exspectavi (cf. desiderio desideravi, morte moriemini etc.) est imitatio illius constructionis hebraicae, qua, posito ante verbum infinitivo absoluto eiusdem verbi, toti sententiae imprimitur nota vehementis affectus, quem affectum nos aliter, adverbiis, interiec- Gonibus etc., prodimus. Cum magno igitur desiderio et, ut videtur, satis diu rex divinum auxilium opperiebatur et multum precabatur inter res adversas; in qua re nobis exemplum est, quid nos facere, dum malis diuturnis premimur, oporteat ; intendit mihi, hebr inclinavit se versus me. Pericula quibüs implexus fuerat, psaltes iam describit imagine cisternae et limi seu luti, ex quo pedes se difficulter expedit: ef eduxit me de lacu miseriae, hebr : sursum extraxit me ex puteo seu cisterna perniciei, nempe in qua, nisi Deus subvenisset, ei pereundum fuisset; ef de luto faecis, hebr fere per synonyma : de luto limi, de luto loci limosi ; e£ statuit, stare fecit, supra petram i. e. in loco seu tramite firmo, ubi firmiter consistere possent nec amplius haererent aut immergerentur, pedes meos, et direxit, hebr rursum :.firmos reddidit, gressus meos : has dictiones omnino probabile est non esse meras ad describendam rem periculosam et fatalem metaphoras, sed litterales quoque adumbrationes fugae David. 13116016 Deus ut David, e tot tantisque malis ereptus, ad Dei gloriarn hoc novum carmen cantare posset
39:4
v. 4 Et immisit in os meum canticum novum, carmen Deo nostro ; quibus verbis duo docemur : et imitari gratitudinem regis, qui simulac se exauditum sentit, ad gratias Deo agendas impellitur, et cum eo credere, ipsam occasionem et impulsum ad Deum laudibus efferendum esse gratiam divinam. Praecipue vero hoc eum laetificat, quod multi alii quoque, viso 60 per Deum salvo atque incolumi, gaudium et fiduciam in Deum concipient : videbunt multi et timebunt, verebuntur Deum qui tam manifesto Davidi subvenit; qui suam potentiam 80 providentiam manifestavit ac potentiorem se ostendit formidabili agmine hostium ; ef sperabunt in Domino in similibus rerum conditionibus arduis. Quare "N. 98 Beatus vir cuius est nomen (interpres graecus legit (שם Domini spes eius, qui cum fiducia nomen Domini invocat, sed secundum textum mass. : beatus vir qui posuit שם) i. e. sibi fecit) Dominum obiec- E tum fiduciae suae e£ non respexit in vanitates et insanias falsas, hebr : E - qui non se convertit versus insolentes ac deflectentes ad mendacium ; 4 6811 igitur praedicanturii qui inter calamitates non ad hominessuper- τὸ bos et fallaces confugiunt, sed Deo fideles manent et omne auxilium 3 "ab ipso exspectant. Et quam merito hi beati dicantur, proximus v. 6 E. dicit, qui hebr sie sonat : multa fecisti tu Domine Deus meus mira- . v - bilia tua, et quoad tuas circa nos cogitationes (consilia) non est quidm quam comparabile tecum (cum tuis consili); si eas promulgare et narrare velim, sunt inenarrabiles, 1. e. sunt plures aut maiores quam quae verbis describi possint. Post tantum igitur beneficium, cogitaverit psaltes, quid retribuam ; Domino pro omnibus quae tribuit mihi? (Ps. 115,12) voluntariae sacri- 2 08 סכ tibi (53,8). At, en, ex contrario v. 7 pergit: Sacrificium et oblationem noluisti, aures autem perfecisti mihi, 1. e. perfectas, ad audiendam voluntatem tuam aptas et dociles aures mihi dedisti (hebr magis plastice : aures forasti mihi ; cf. Ex. 21,5 ; Deut. 15,17), quibus possim voluntatem tuam cognoscere ac proinde cognitam facere ; holocaustum et pro peccato (« pro peccato » est substantivi indeclinabilis instar, 1. e. piaculum) non postulasti, tunc dizi 1. e. secus dixissem : ecce venio nempe ea tibi oblaturus. /n capite libri, ex LXX ἐν χεφαλίδ' | βιβλίου, χεφαλίς vero est volumen ; hebr:in volumine libri scriptum est 3 de me, plerique interpretantur « mihi praescriptum est », v. 8 ut face- : rem voluntatem tuam ; et huie intentioni Dei per naturam (per aures corpori datas) et per revelationem (S. Scripturam) manifestatae psaltes E libenter se parere profitetur : Deus meus, volui, hoc volo, mihi placet, 1 et legem tuam, sc. repono ut mihi carissimam in medio cordis mei. Cum lex mosaica tam manifeste sacrificia approbet ac praescribat, verba psalmi, Deum non postulare sacrificia, explanari aliter vix possunt quam supponendo, psalmistam M edi τα esse quominus Deo sacrificet : eumque a se quaerere, quid aliud Deo gratum et acceptabile facere : possit : fortasse meminit verborum quae suo praedecessori Saul ΐ olim Samuel dixit : Melior est obedientia quam victimae, et auscultare 3 : magis quam offerre adipem arietum (1 Reg. 15,22). Pro auribus (ὠτία) in LXX legitur σῶμα corpus mihi fecisti; sic etiam iam Pauli scriptione infinitvi); tot eum mala undique circumstant, ut omnem ahum visum impediant. Multiplicatae sunt super capillos capitis mei; et cor meum, animus constans ac fiduciae plenus, dereliquit me. Proinde y. 14 complaceat tibi, Domine, ut eruas me : Domine, ad adiuvandum me respice, hebr festina ; v. 15 Confundantur et revereantur, hebr erubescant et pudefiant, 1. e. cum pudore infecta re a suo contra me consilio exsequendo desistere cogantur omnes simul qui quaerunt animam meam, quiinsidiantur vitae meae, uf auferant eam ; et per synonyma eadem petitio iteratur : convertantur retrorsum et revereantur qui volunt mihi mala, qui delectantur infortunio meo; v. 16 Ferant confestim confusionem suam, hebr obrigescant prae pudore suo ii qui dicunt mihi : euge euge ! nNn est interiectio eius qui visa alicuius calamitate ei irridet. Aliud gaudium videre aliasque voces laetitiae, psalmista audire optat, precans v. 17 -E«sultent et laetentursuper te, a te exauditi tuumque subsidium .experti, omnes quaerentes te : quaerere Deum est ad eum accedere, eum adire, ad eum in necessitate confugere ; et dicant semper « Magnificetur Dominus ! » ii qui diligunt salutare. tuum ; iis qui Dei et gratiarum actionis prorumpant dicentes : Magnificetur Dominus! Pergit v. 18 Ego autem mendicus, miser, sum et pauper, indigens auxilio coelesti, Dominus sollicitus est mei, cogitat de me : sic enuntiatus hie stichus continet testimonium fiduciae, qua impulsus David sequentem precem finalem addit; hebr. potest optative intelligi, ut iam ad petitionem pertineat : Dominus cogitet de me, mihi prospiciat! Et quidem, quoniam periculum est in mora, celer: opus est auxilio : adiutor meus et protector meus tu es, hebr probabilissime legendum : auxilium meum et refugium meum (752) tu es : Deus meus, ne tardaveris.
39:3
… Molto probabile è l'etimo proposto da L. Koehler: šā'āh (« essere desolato, desertico »), considerando non radicale la l finale (come in 'āri'el, harmel, ecc.); sicché f., affine a šā'ōn (Ps. 39, 3 « mi ha fatto risalire dalla fossa di perdizione bōr šā'ōn ») e šē'ijāh (« desolazione, rovina »), significherebbe « territorio desertico ». W. Baumgartner, dopo W. F. Albright e altri, …
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.