The prophet pronounceth them happie that wil beleue in Christ, coming in humilitie and pouertie 5. Christ describeth his owne poore afflicted state in this life, by reason he is to satisfie for the sinnes of the world; the malice of his aduersaries, 10. especially of Iudas, 11. and by way of prayer, prophecieth his owne Resurrect. on.
1Unto the end, a psalm for David himself.Salmo dello stesso David.Vnto the end, a Psalme to Dauid him selfe.In finem. Psalmus ipsi David. 2Blessed is he that understandeth concerning the needy and the poor: the Lord will deliver him in the evil day.Beato colui, che ha pensiero del miserabile, e del povero: lo libererà il Signore nel giorno cattivo.BLESSED is the man that vnderstandeth concerning the needie, and the poore: in the euil dayBeatus qui intelligit super egenum et pauperem: / in die mala liberabit eum Dominus. 3The Lord preserve him and give him life, and make him blessed upon the earth: and deliver him not up to the will of his enemies.Il Signore lo conservi, e gli dia vita, e lo faccia beato sopra la terra; e noi dia in potere de' suoi nimici.our Lord wil deliuer him. Our Lord preserue him, and geue him life, and make him blessed in the land: and deliuer him not vnto the wil of his enemies.Dominus conservet eum, et vivificet eum, / et beatum faciat eum in terra, / et non tradat eum in animam inimicorum ejus. 4The Lord help him on his bed of sorrow: thou hast turned all his couch in his sickness.Il Signore gli porga soccorso nel letto del suo dolore: tu, Signore, accomodasti da capo a pie il suo letto nella sua malattia.Our Lord helpe him vpon the bed of his sorow: thou hast turned al his couche in his infirmitie.Dominus opem ferat illi super lectum doloris ejus; / universum stratum ejus versasti in infirmitate ejus. 5I said: O Lord, be thou merciful to me: heal my soul, for I have sinned against thee.Io dissi: Signore, abbi pietà di me; sana l'anima mia quantunque io abbia peccato contro di te.I said: Lord haue haue mercie on me: heale my soule, because I haue sinned to thee.Ego dixi: Domine, miserere mei; / sana animam meam, quia peccavi tibi. 6My enemies have spoken evils against me: when shall he die and his name perish?I nemici miei bramarono a me sciagure: quando morirà egli, e perirà il suo nome?Mine enemies haue spoken euils to me: When shal he die, and his name perish?Inimici mei dixerunt mala mihi: / Quando morietur, et peribit nomen ejus ? 7And if he came in to see me, he spoke vain things: his heart gathered together iniquity to itself. He went out and spoke to the same purpose.E se uno entrava a visitarmi, teneva bugiardi discorsi: il cuore di lui adunava in se cose inique. Usciva fuori, e ne parlava cogli altri.And if he came in to see, he spake vayne thinges: his hart hath gathered together iniquitie to him selfe. He went forth. and spake together.Et si ingrediebatur ut videret, vana loquebatur; / cor ejus congregavit iniquitatem sibi. / Egrediebatur foras et loquebatur.
8All my enemies whispered together against me: they devised evils to me.Contro di me tenevan consiglio segretamente tutti i miei nemici, macchinavano sciagure contro di me.Al mine enemies whispered against me: they did thinke euils to me.In idipsum adversum me susurrabant omnes inimici mei; / adversum me cogitabant mala mihi. 9They determined against me an unjust word: shall he that sleepeth rise again no more?Una iniqua cosa hanno determinato contro di me: ma uno, che dorme non si sveglierà adunque mai più?They haue determined an vniust word against me: Shal not he that sleepeth adde to ryse againe?Verbum iniquum constituerunt adversum me: / Numquid qui dormit non adjiciet ut resurgat ? 10For even the man of my peace, in whom I trusted, who ate my bread, hath greatly supplanted me.Imperocché un uomo, che era in pace con me, a cui io mi confidava, il quale mangiava il mio pane, mi ha ordito un gran tradimento.For the man also of my peace, in whom I hoped: who did eate my breades, hath greatly troden me vnder footeEtenim homo pacis meæ in quo speravi, / qui edebat panes meos, / magnificavit super me supplantationem. 11But thou, O Lord, have mercy on me, and raise me up again: and I will requite them.Ma tu, o Signore, abbi pietà di me, e rendimi la vita; e darò ad essi la loro retribuzione.But thou ô Lord haue mercie vpon me, and raise me vp againe: and I wil repay them.Tu autem, Domine, miserere mei, / et resuscita me; et retribuam eis. 12By this I know, that thou hast had a good will for me: because my enemy shall not rejoice over me.Da questo ho conosciuto, che tu mi hai amato, perché non avrà il mio nemico onde rallegrarsi riguardo a me.In this I haue knowen that thou wouldest me: because mine enemie shal not reioyce ouer me.In hoc cognovi quoniam voluisti me, / quoniam non gaudebit inimicus meus super me. 13But thou hast upheld me by reason of my innocence: and hast established me in thy sight for ever.Hai prese le mie difese a causa della mia innocenza; e mi hai posto in sicuro dinanzi a te per l'eternità.But me thou hast receiued because of innocencie: and thou hast confirmed me in thy sight for euer.Me autem propter innocentiam suscepisti; / et confirmasti me in conspectu tuo in æternum. 14Blessed be the Lord the God of Israel from eternity to eternity. So be it. So be it.Benedetto il Signore Dio d'Israele da un secolo fino all'altro secolo: Così sia, così sia.Blessed be our Lord the God of Israel from the beginning of the world, and for euermore: Be it, be it.Benedictus Dominus Deus Israël / a sæculo et usque in sæculum. Fiat, fiat.
40:1
Berthier
Himself; implying, that David composed this psalm, though the word is not expressed in Hebrew or Greek. (Berthier; T. iii.)
Haydock
The same articles, however, occur, which have been thus rendered before. (Haydock)
Rab. Muis
Some explain this psalm of the sickness of Ezechias, (Ven. Bede) or of that of David, a little before the revolt of Absalom. (Rab. Muis; Bossuet)
Calmet
This may be described as a figure of our Saviour's sufferings. (Calmet)
Menochius
For it would be rash not to acknowledge, that He is here the principal object in view, (Theodoret) since he has applied (ver. 10.) to the traitor's conduct, (Calmet) and all the rest may properly allude to the same events. The psalmist speaks of the Messias in the six first verses, and introduces him, in the remainder, uttering his own sentiments, (Berthier) respecting his passion and resurrection. (Worthington) (Isaias 53:4.) (Menochius)
40:2
Haydock
Understandeth. Believing with eagerness, (Haydock) or reflecting seriously on Jesus Christ, (Berthier) who was pleased to be poor for our sakes. (Haydock)
Haydock
And the poor, is not in the ancient Septuagint, (Eusebius) nor Hebrew, etc. But it only expresses the same idea as the word needy, (Berthier) being added to show the extreme misery to which our Saviour was reduced. (Haydock)
Flaminius
The Fathers explain the passage in this sense, though some would suppose, that David speaks of his own conduct, (Calmet) or of those who adhered to him in his distress, while most followed Absalom. (Flaminius)
Haydock
Day of death or judgment. Happy the man, who makes the life of Christ his constant meditation, (Berthier) and endeavours to imitate his example, and divine charity! (Haydock)
Worthington
The Church recites this psalm for the sick. Those who assist them may hope for similar treatment. But such as are not scandalized at Christ, on account of his poverty and afflictions, may be pronounced blessed, (Luke 7:23.) as He will deliver them from distress, if they place their confidence in Him. (Worthington)
Menochius
The sick are relieved, when they think on Christ's sufferings. (Menochius)
Preserve. Hebrew, "will preserve....and thou wilt not deliver him unto the will of his enemies." (Protestants)
Haydock
But St. Jerome has, "and he will not," etc. (Haydock)
Calmet
Sixtus V reads, "into the hands of his enemy," after St. Augustine, etc. Others add, "he will purify his soul from, or on the earth." (Calmet)
Worthington
Our Lord will give to such servants more grace in this life, and glory in the next, nor will he suffer them to yield to temptation. (Worthington)
Calmet
He will defend them and heal them, when sick. (Calmet)
40:4
His bed. Literally, "on the bed of his sorrow." His, seems to have been formerly in Hebrew, (Houbigant) though it be now omitted, (Berthier) as it was in the time of Symmachus, "the bed of misery," (St. Jerome) of infirmity.
Calmet
Thou hast. Hebrew, "thou wilt make." Protestants, "turn," (marginal note; Haydock) "change, or take away." In the east, the bed was removed entirely, (John 5:8.) and this expression may denote, (Calmet) that the sick man should be cured, and no longer be confined to his bed, (St. Chrysostom) or that God would take him by the hand, to support him, and turn his bed, like a tender mother, to make it more comfortable. (Genebrard) (Calmet)
Worthington
When the just are sick unto death, Christ will give them greater consolation. (Worthington)
Berthier
He will withdraw their affections from all terrestrial things, and remove whatever has been dangerous to them. (St. Gregory, Mor. 23:15.) The ineffable name has been thrice repeated in these verses, to insinuate, that all good is wrought by the blessed Trinity. (Berthier)
40:5
Calmet
Thee. Christ prays for his members, acknowledging their sins, (Worthington) which he had undertaken to expiate. The Fathers explain this of his prayer in the garden. (Calmet)
Berthier
Have we ever reflected on sin, which reduced the Lord of all, to such poverty and distress? (Berthier)
40:6
Theodoret
Perish? When shall we have a change, and see Absalom on the throne? When shall we get rid of this man, who reproves our conduct? So were the Jews animated to destroy Christ. (Theodoret)
Calmet
The rest of the psalm more visibly relates to him. (Calmet)
Haydock
His enemies were greatly disappointed. (Haydock)
Worthington
For after they had put him to death, he rose again, and his name and kingdom became more glorious. (Worthington)
40:7
Haydock
If he, any one among my enemies. (Haydock)
Haydock
The Scriptures often pass from the plural to the singular, (Berthier) to comprise every one distinctly. (Haydock)
Calmet
Yet St. Augustine, etc., read "they came," etc., omitting if, as some of the Septuagint editions do likewise: though inaccurately, according to St. Jerome and Sun. (Calmet)
Haydock
It occurs in the Roman copy, and Grabe inserts it in a smaller type. The sense is not altered. (Haydock)
Calmet
The conspirators affected to shew David some marks of civility, to obtain their ends. The Jews often strove to entangle Jesus, by their questions, (Matthew 19:3., and 22:17, 24., and John 8:3.) while Judas continued in his company, to gratify his own avarice, and to betray him. (Calmet)
Haydock
Such were their vain projects. (Haydock)
Worthington
Those who came maliciously to hear Christ, blamed him as an enemy to the law, or as one who cast out devils by Beelzebub. (Worthington)
40:8
Haydock
To me, seems useless, though it be added conformably to the Hebrew, (Berthier) or rather it intimates, that the enemies made no secret of their plots. (Haydock)
40:9
St. Ambrose
Word of affecting the regal power, etc. (St. Ambrose)
Calmet
No more? Jesus Christ speaks. They have unjustly condemned me: But can I not rise again? or the words may be put in the mouth of his enemies. Shall we have any thing to fear from the dead? If we were to confine him only, he might perhaps escape. (Calmet)
Hebrew, "an evil disease, say they, cleaveth fast unto him: and now that he lieth, he shall rise up no more." (Protestants)
St. Jerome
"The word of the devil they poured out against themselves; he who hath slept, shall rise no more." (St. Jerome)
Berthier
Yet lo may be explained, an non, "shall not he," etc. Septuagint have seen this insulting interrogation of the Jews who ridiculed what Christ had said of his future resurrection. (Berthier)
Haydock
They determined to put him to death; but they could not prevent his glorious (Worthington) appearance again on the third day. (Haydock)
Kimchi
Those who explain this of David, say, that the sleep denotes a mortal illness, or a grievous fault, for which it was expected, that the king would die. (Kimchi; Munster, etc.)
40:10
Calmet
Bread. This characterizes the traitor, who had recieved the holy Communion, and had been intrusted with the purse by our Saviour, yet betrayed him with the sign of peace. (Calmet)
Plutarch
To violate the laws of hospitality was greatly resented by the very pagans. (Plutarch, Symp. 7:4.)
Laertius
Supplanted me, or kicked like a wild colt, as Plato complained that Aristotle had done, when he set up another school. (Haydock) Emas apelaktise. (Laertius, Elian 4:9.)
Calmet
David might allude to Absalom, though the Holy Ghost speaks of Judas. (Calmet)
Haydock
Our Saviour himself says, (Worthington) that the Scriptures may be fulfilled, he that eateth bread with me, shall lift up his heel against me: Qui manducat mecum panem levabit contra me calcaneum suum: eperen ep eme ten pternan autou, "has lifted up," etc., as the Hebrew expresses it here. Judas had attempted to betray Christ already, and would do it more effectually hereafter; so that both the present and future might agree with him. We also find the psalm translated qui edebat panes meos, etc. But the difference is very small. (Haydock)
Menochius
To lift up the heel, is the posture of one who attempts to supplant his adversary. (Menochius)
40:11
Calmet
Them. No one is ignorant of the destruction of Jerusalem, and of the miserable condition of the Jews (Menochius) throughout the world. (Calmet)
Worthington
Christ will render every one according to his deserts. (Worthington)
40:12
Calmet
Over me. Thus the divinity of Christ was proved, since he rose victorious, in spite of his enemies. (Calmet)
40:13
Calmet
Innocence. Jesus was the spotless lamb incapable of sin. He effaced it by his blood, and is therefore crowned with glory, Hebrews 2:9., and Philippians 2:9. (Calmet)
Worthington
This innocence made him a fit victim for sin. (Worthington)
40:14
So be it. Chaldean, "Amen." This word, at the beginning of a discourse, implies an affirmative oath; (Matthew 6:13.) and at the end, it is a mark of approbation, Numbers 5:22.
Calmet
Here the Jews terminate the first book of the psalms, which they divide into five. (Calmet)
Worthington
St. Jerome rejects this division, as our Saviour mentions only the psalms, and the last psalm has no such conclusion. (Worthington)
Berthier
It has Alleluia. All the rest have Amen. See Psalms lxxii., lxxxix., and cvi. (Hebrew) (Berthier)
Haydock
The observations which have been made in this first part, will serve to explain many other passages, on which we shall therefore be shorter, as well as in specifying the variations from the original, which are for the most part only apparent, as the intelligent reader may be convinced, by the preceding remarks. (Haydock)
40:1
Perteyning to the new testament, as appeareth by the 10. verse alleaged by our Sauiour. This Psalme is also applied by the Church in the office of the sick, whom whosoeuer assisteth in that case, may hope to haue assistance in their owne like necessitie.
Concordanza Io. 13. v. 18.
40:2
He is happie that is not scandalized in Christ (Luc. 7. v. 23.) coming in pouertie, and suffering extreme afflictions.
He that trusteth in Christ, notwithstanding the contrarie motiues of his wordlie miserie, shal be deliuered by him in al distresse.
40:3
Our Lord wil geue to such seruantes more grace in this life, and glorie in the next.
not suffer him to be ouercome in tentations.
40:4
when such constant seruantes are sick to death, Christ wil most especially comforte and helpe them.
40:5
Christ in the behalf of his mystical bodie confesseth their sinnes, and prayeth for them.
40:6
After death suffered for mankind Christ riseth, and his name and kingdom is glorious.
40:7
Those that came not of good wil, but of malice to obserue Christs deedes and wordes, carped at both, sometimes saying, he taught against the law, and against Moyses; sometymes that he •ast out diuels in the powre of Beelse bub.
40:9
At last they resolued that he should die.
But they could not so suppresse his powre, for he rose againe in glorie.
40:10
By our Sauiours application of this verse, it is certaine that the traitor Iudas is here described. Ioa. 13. v. 18.
40:11
in the day of iudgement Christ Iudge of al wil render to euerie one as they deserue.
40:13
As before in respect of sinners, Christ Iudge of al wil render to euerie one: so here in his owne person he auoucheth his owne innocencie, which made him apt to satisfie for others.
40:14
For this mercie of Almightie God in sauing the elect by his Sonnes death, he is to be praised for euer eternally.
Al the blessed agree in this, that God is eternally to be praised and therto say Amen. So be it, so be it. Some diuide the Psalmes into fiue bookes, supposing the first booke to end here with these wordes; Be it, be it: not obseruing that the last Psalme hath not this ending. S Ierom confuteth this opinion by our Sauiours, and S. Peters naming it the booke, not bookes of Psalmes. Luc. 20. v. 42. Act. 1. Moreouer if this were the end of one booke, then the Psalme folowing should not be called the 41. Psalme, but the first Psalme of the second booke.
40:1
san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 5
… nor shall he obtain aught from the divine pity in his prayers, who shall not have been humane towards the poor man’s prayer. And this also the Holy Spirit declares in the Psalms, and proves, saying, Blessed is he that considereth of the poor and needy; the Lord will deliver him in the evil day.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.2
… “I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing.” Of this same thing in the fortieth Psalm: “Blessed is he who considereth over the poor and needy: in the evil day God will deliver him.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 7.10
… “God is love.” What sort of face hath love? what form hath it? what stature? what feet? what hands hath it? no man can say. And yet it hath feet, for these carry men to church: it hath hands; for these reach forth to the poor: it hath eyes; for thereby we consider the needy: “Blessed is the man,” it is said, “who considereth the needy and the poor.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.1
… He who foretold of His own Death, and of His Resurrection, He who foretold of His Martyrs’ death, and of their crown, He Himself foretold of His Church things yet to come, if truth He spake twice, has He the third time lied? Vain then is what ye be lieve against Him; better is it that ye believe in Him, that ye may “understand upon the needy and poor One;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.2
2. “Blessed is he that understandeth upon the needy and poor One: in the evil day shall the Lord deliver him” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.12
… “When therefore thou doest alms,” He saith. Therefore alms He hath signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the “needy,” that have considered the needy and poor:
papa san Leone I Magno † 461 d.C. Sermons 9
… We exhort you, therefore, holy brethren throughout the churches of your several regions on Wednesday next to contribute of your goods, according to your means and willingness, to purposes of charity, that ye may be able to win that blessedness in which he shall rejoice without end, who “considereth the needy and poor
papa san Leone I Magno † 461 d.C. Sermons 91
… For that is taken in the mouth which is believed in Faith, and it is vain for them to respond Amen who dispute that which is taken. But when the Prophet says, “Blessed is he, who considereth the poor and needy
papa san Leone I Magno † 461 d.C. Sermons 95
… Mercy wishes thee to be merciful, righteousness to be righteous, that the Creator may be seen in His creature, and the image of God may be reflected in the mirror of the human heart expressed by the lines of imitation. The faith of those who do good
40:2
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 4.11
… Therefore he said of these too, “The lifting up of my hands (let it be) an evening sacrifice.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
… yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: “A sacrifice of praise will glorify me;” and again, “Sacrifice to God a sacrifice of praise;” and, “The lifting up of mine hands is an evening sacrifice.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 70
But first listen to what thou sayest in the Psalm, “Let my prayer be set forth in Thy sight as incense.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands” (it is said) “is an evening sacrifice.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.3
3. “And deliver him not into the hand of his enemy” (
40:3
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 12.1
… Yesterday His work in me was silence. I mused on abstinence from speech. Does He strike upon my mind today? My speech shall be heard, and I will muse on utterance. I am neither so talkative, as to desire to speak, when He is bent on silence; nor so reserved and ignorant as to set a watch before my lips
sant'Ambrogio † 397 d.C. Concerning Virgins 3.5
… For which reason David also says: “The Lord will send him help upon his bed of pain.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.1
… “I keep under my body and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway;” and “It is good neither to eat flesh nor to drink wine;” and “I humbled my soul with fasting;” and “thou wilt make all” my “bed in” my “sickness;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 32
… “Keep thy tongue from evil, and thy lips from speaking guile.” Forasmuch, then, as what he said is true: “If thou wilt, thou shalt keep the commandments,” why does he want a watch to be given before his mouth, like him who says in the Psalm, “Set a watch, O Lord, before my mouth”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.4
… “Thou hast turned all his bed in his infirmity.” Let him not then complain, when in these things which he hath innocently, he suffereth some tribulations. He is taught to love the better, by the bitterness of the worse; lest going a traveller to his country, he choose the inn instead of his own home.
40:4
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.20
20. For we either hide away our sin, cloaking it over in the depth of our soul, like some festering and malignant disease, as if by escaping the notice of men we could escape the mighty eye of God and justice. Or else we allege excuses in our sins,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… The one is the voice of David, the other of the True Light which lighteth every man that cometh into the world. And consider how Solomon reproves you who are too idle or lethargic, saying, How long wilt thou sleep, O sluggard, and when wilt thou arise out of thy sleep? You rely upon this or that, and “pretend pretences in sins;”
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.3
… For good it is to confess unto Thee, and to say, “Be merciful unto me, heal my soul, for I have sinned against Thee;”
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.12
… For He departed, and behold, He is here. He would not be long with us, yet left us not; for He departed thither, whence He never departed, because “the world was made by Him.” And in this world He was, and into this world He came to save sinners, unto whom my soul doth confess, that He may heal it, for it hath sinned against Him.
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.10
… those also whom they designate “The Elect.” For it still seemed to me “that it was not we that sin, but that I know not what other nature sinned in us.” And it gratified my pride to be free from blame and, after I had committed any fault, not to acknowledge that I had done any,—“that Thou mightest heal my soul because it had sinned against Thee;”
sant'Agostino d'Ippona † 430 d.C. On Continence 18
… Whence also the above-mentioned Apostle saith not, “Every one is tempted” by lust, but added, “by his own:” that he who hears this may understand, how he ought to cry, “I said, Lord, have mercy upon me, heal my soul, for I have sinned against Thee.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.9
… heal my soul, for I have sinned against Thee."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 47
… For it is the Spirit of grace that does it, in order to restore in us the image of God, in which we were naturally created. Sin, indeed, is contrary to nature, and it is grace that heals it,—on which account the prayer is offered to God, “Be merciful unto me: heal my soul; for I have sinned against Thee.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 52
… Now all the stages which I have here connected together in their successive links, have severally their proper voices in the sacred Scriptures. The law says: “Thou shall not covet.” Faith says: “Heal my soul, for I have sinned against Thee.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 21
… “I suppose that this is the case; and if so,” he asks, “how could that which lacks all substance have possibly weakened or changed human nature?” Observe, I beg of you, how in his ignorance he struggles to overthrow the most salutary words of the remedial Scriptures: “I said, O Lord, be merciful unto me; heal my soul, for I have sinned against Thee.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 57
… The nature of which our author speaks is corrupted. “Why is dust and ashes proud?” It is corrupted. It implores the Physician’s help. “Save me, O Lord,” is its cry; “Heal my soul,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 75.2
… Forasmuch then as to sin is added transgression, therefore “hath sin abounded.” And when sin abounds, human pride learns at length to submit itself, and to confess to God, and to say “I am weak.” To say to those words of the Psalm which none but the humbled soul saith, “I said, Lord, be merciful unto me; heal my soul, for I have sinned against thee.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 20.11
… are the pure in heart, for they shall see God.” Therefore, when he had said that he was troubled, when it was daily said to him, “Where is thy God?” “these things I remembered,” saith he, “because it is daily said to me, Where is thy God?” And as if wishing to lay hold of his God, “These things,” saith he, “I remembered, and poured out my soul above me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.5
… Because to men sinning was it said, “In the sweat of thy face shalt thou eat bread.” Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: “I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 129.7
… Thou shouldest cry unto Him, as it is cried in another Psalm, “I said, Lord, be merciful unto me, for I have sinned against Thee.”
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 56
… For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
VI. But we cannot enter into any discussion with those who do not even believe in His existence, nor with the Greek babblers (for we would not be enriched in our argument with the oil of sinners).
sant'Agostino d'Ippona † 430 d.C. City of God 17.18
… When shall he die, and his name perish? And if he came in to see me, his heart spake vain things: he gathered iniquity to himself. He went out of doors, and uttered it all at once. Against me all mine enemies whisper together: against me do they devise evil. They have planned an unjust thing against me. Shall not he that sleeps also rise again?”
sant'Agostino d'Ippona † 430 d.C. City of God 20.30
… His face shone on the Mount, His fame in the world. He is not broken nor overcome, because neither in Himself nor in His Church has persecution prevailed to annihilate Him. And therefore that has not, and shall not, be brought about which His enemies said or say, “When shall He die, and His name perish?”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 2.23
… whilst the oil of the sinner which anoints his head”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.1
“Mine enemies speak evil of Me, When He shall die, then shall His Name perish” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.6
6. “Mine enemies speak evil of Me, When He shall die, then shall His Name perish” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.2
… Slay ye, all of you.” Let us see if ye efface, let us see if ye extinguish, let us see if ye remove from the earth the name thereof, let us see if ye peoples do not meditate of empty things, saying, “When shall She die, and when shall perish the name of Her?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.29
… For so long as the Church is here, so long as grain groaneth amid chaff, so long as wheat groaneth amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour, so long as lily groaneth amid thorns, there will not be wanting enemies to say, “When shall he die, and his name perish?”
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sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… “They went forth out of doors, and spake together: against Me whispered all My enemies, against Me thought they evil for Me;” they set in order an unrighteous word against Me.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.7
7. “And entered in to see” ( ver. 6 ). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. “For the disciple is not above his Master, nor the servant above his Lord.” …
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san Girolamo † 420 d.C. Against the Pelagians 1.14
… But when you look into it, the difficulty soon disappears. And when you compare passages of Scripture with others, that the Holy Spirit may not seem to contradict Himself with changing place and time, according to what is written,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.8
8. “All mine enemies whisper against Me unto the same thing” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.10
… They that have wickedly lifted up themselves, for them it is expedient that they be sunk. They that have wickedly conspired, it is expedient for them that their tongues should be divided: to good let them consent, and let their tongues agree together. But if to one purpose there were a whispering against me,
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sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 43.7
… Whilst they are saying this, they fall asleep. Let each one then have an eye to this his sleep, and persevere even unto his sleep in love; let sleep find him so waiting. For suppose that he has fallen asleep. “Will not He who falls asleep afterwards rise again?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.9
9. “An ungodly word do they set forth against Me” (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 10.35
… but neither so moderate as to depart, nor so excessive as to kill me. Hence it comes to pass that, being daily in death, I am daily debarred from death. Nor it is surprising that, grievous sinner as I am, I am long kept confined in the prison of such corruption. Whence I am compelled to exclaim, Bring my soul out of prison, that I may confess thy name (
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.40
… and because, as a sheep before her shearers is dumb, so was He not to open His mouth,” that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: “He who did eat bread with me hath lifted up his heel against me.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.18
… and Jesus they sent down into the pit of the abode of the dead, and He ascended, and death had not dominion over him. Concerning Daniel they expected that when he had fallen into the pit he would not come up again; and concerning Jesus they said, Since He has fallen, He shall not rise again .
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
… But not such were those nine lepers who were cleansed from their leprosy, and yet were unthankful to the Lord who healed them; nor Judas, who obtained the lot of an apostle, and was named a disciple of the Lord, but at last, ‘while eating bread with the Saviour, lifted up his heel against Him, and became a traitor
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.6
… Hear His own words, not mine. Judas had become ungrateful to the Master of the house, and was about to betray Him. Having but just now gone forth from the table, and drunk His cup of blessing, in return for that drought of salvation he sought to shed righteous blood. He who did eat of His bread, was lifting up his heel against Him
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… “For,” he saith, “he that eateth bread with me did magnify his heel against me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 13
… So David, pointing to the Crucifixion, said not, “They shall pierce My hands and My feet,” but “They pierced My hands and My feet, and parted My garments among them, and cast lots upon My vesture” ( Ps. xxii. 16, 18 ); and discoursing of the traitor as yet unborn, he says, “He which did eat of My bread, hath lifted up his heel against Me” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 20
… We are told in the Gospel that Judas, one of Christ’s friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: “He who hath eaten My bread hath lifted up his heel against Me:”
san Girolamo † 420 d.C. Against Vigilantius 14
… Can those poor creatures, with their rags and filth, lorded over, as they are, by raging lust, can they who own nothing, now or hereafter, have eternal habitations? No doubt it is not the poor simply, but the poor in spirit, who are called blessed; those of whom it is written,
sant'Agostino d'Ippona † 430 d.C. City of God 17.18
… What will be your crime will be my sleep. “Shall not He that sleeps also rise again?” And yet he indicates in the following verses that they should not commit so great an impiety with impunity, saying, “Yea, the man of my peace in whom I trusted, who ate my bread, hath enlarged the heel over me;”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… “What? will not He, that sleeps, add this, that He rise again?” And a little after, when He had foretold, by means of the same prophecy, concerning His betrayer himself, that which is written in the Gospel also, “He that did eat of My bread, enlarged his heel upon Me,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.10
10. “The man of My peace, in whom I trusted, which did eat of My bread, hath enlarged his heel against Me” (
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Trallians: Shorter and Longer Versions 10
… He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, “But do Thou, O Lord, raise me up again, and I shall recompense them.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.20
… Accordingly the great David was a man of at once the most active and most solitary life, if any one thinks the verse, I am in solitude, till I pass away,
sant'Agostino d'Ippona † 430 d.C. City of God 17.18
… “But Thou,” he saith, “O Lord, be merciful unto me, and raise me up, that I may requite them.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 2.13
… Let us see then if the Son laid down His life indeed, and the Father restored His life to Him, and not He to Himself. For that the Father restored it is plain. For so saith the Psalm, “Raise Thou Me up, and I will requite them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.11
11. “But Thou, O Lord, be merciful unto Me” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.27
… Nevertheless, though mocked and dead, “He shall break in pieces the heads of His enemies,” of whom He saith, “Raise Thou me up, and I shall render to them:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.10
… 10 ). These words are addressed unto God the Father. “For Thy servant David’s sake, turn not away the face of Thine Anointed.” The Lord was crucified in Judæa; He was crucified by the Jews; harassed by them, He slept. He arose to judge those among whose savage hands He slept: and He saith elsewhere, “Raise Thou Me up again, and I shall reward them.”
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sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 10.11
… Of the Father. “He became,” saith he, “obedient unto death, even the death of the cross; wherefore also God raised Him from the dead, and gave Him a name which is above every name.” He who was raised and exalted is the Lord. Who raised Him? The Father, to whom He said in the psalms, “Raise me up and I will requite them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.12
12. “By this I know that Thou favourest Me, that Mine enemies shall not triumph over Me” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.13
13. “But as for Me, Thou upholdest Me, because of Mine innocence” (
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In praecedenti Psalmo Psalmista ostendit fiduciam, quantum ad Deum; hic autem petit a Deo misericordiam firmantem. Titulus, in finem Psalmus David. Hic titulus manifestus est jam supra, quia scilicet iste Psalmus quem fecit David, ducit nos in finem, idest in Christum: quia agit de passione ejus, quantum ad quaedam. Dicitur tamen in Glossa, quod secundum Hieronymum in originali ejus est titulus, intellectus filiis Core; et est novus titulus in titulis Psalmorum. Est ergo sciendum quod, sicut legitur Num. 16, quando Dathan et Abiron fecerunt schisma contra Moysen pro principatu populi, tunc Core insurrexit contra Aaron pro principatu sacerdotii, et tunc ipse crematus est: non tamen omnes de familia sua in hoc consenserunt, et ideo isti remanserunt, qui non consenserunt ex eis, unde tempore David inter cantores istis data fuerunt ministeria. Et intelligitur, quod iste Psalmus in diebus illis ordinatus fuit ad cantandum. Sed notandum quod in quibus dicitur, intellectus filiis Core, et dicitur secundum litteram in omnibus in quibus ponitur intellectus, datur intelligi quod per illum Psalmum populus incitatur ad intelligendum divina beneficia, vel aliqua secreta, sicut illud, Ps. 93: intelligite insipientes. Et ibi, Ps. 77, attendite popule et cetera. Mystice Core interpretatur Calvaria, et Christus crucifixus in loco Calvariae; et ideo Psalmus iste attribuitur filiis passionis, idest crucis Christi. Et isti sunt qui carnem suam crucifixerunt, ut dicitur Gal. 5. Intentio Psalmistae est, quod petit misericordiam divinam. Dividitur ergo Psalmus iste in partes duas. In prima petit divinam misericordiam in generali; in secunda in speciali, ibi, tu autem domine. Circa primum duo facit. Primo petit misericordiam; secundo inducit necessitatem misericordiae petendae, ibi, inimici mei. Circa primum duo facit. Primo ostendit quibus debetur misericordia; secundo sentiens in se quod meretur misericordia, petit eam, ibi, ego dixi, quia Matth. 5: beati misericordes, quoniam ipsi misericordiam consequentur. Ergo misericordibus debetur misericordia duplici ratione. Primo ex acceptatione divina: quia Deus misericordiam acceptat, per quam homo imitator est Dei. Luc. 6: estote misericordes et cetera. Secundo ex oratione sanctorum. Eccl. 29: conclude eleemosynam in sinu pauperis, et haec orabit pro te: et hoc facit, ibi, dominus conservet eum. Circa primum praenuntiat meritum; secundo praemium.
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Dicit ergo, beatus qui intelligit super egenum et pauperem. Beatus est ille qui est misericors, qui miseretur egeno et pauperi, Prov. 14: qui miseretur pauperi beatus erit; et dicit, qui intelligit: non dicit, qui subvenit: quia, sicut dictum est, debet esse misericors ad modum Dei; sed Deus non expectat quod semper petatur. Unde subvenit desiderio antequam petatur: et ideo ille est vere misericors, qui non solum petentibus subvenit, sed etiam indigenti subvenit priusquam petatur. Job 31: si negavi quod volebant pauperibus, si oculos viduae expectare feci. Egenus est qui indiget ab alio accipere; pauper dicitur ille, qui parum habet. Hieronymus habet, qui considerat etc., idest qui suscipit sibi in cura negotia pauperum. Job 29: oculus fui caeco, et pes claudo. Mystice si referatur ad Christum, beatus Christianus si est filius Core, idest crucis Christi per meditationem, qui intelligit, idest qui habet intellectum reductum in obsequium, intelligens super egenum et pauperem, idest beneficium quod Christus fecit per crucem. Thren. 3: recordare paupertatis et transgressionis meae, absinthii et fellis. Primum ponit cum dicit, in die mala liberabit eum dominus. Dies secundum naturam suam sunt boni, quia sunt facti a Deo. Psal. 118: ordinatione tua perseverant dies; sed dicuntur mali propter mala quae in eis contingunt. Eph. 5: redimentes tempus, quoniam dies mali sunt. Et dicit, in die mala, idest in die alicujus malae tribulationis. Est autem multiplex dies mala: scilicet triumphationis. Eccl. 11: in die bonorum ne immemor sis malorum. Summum malorum est damnatio aeterna, quae imminet homini in judicio, vel particulari, scilicet morte, vel in judicio universali, idest in fine mundi. Et illa dies est mala in qua fit talis damnatio, idest dies illa dies irae, dies tribulationis et angustiae et cetera. In hac mala die liberat dominus misericordem. Matth. 25: esurivi et cetera. Venite benedicti etc.: non quod sola misericordia sine aliis virtutibus liberet hominem; sed quia per misericordiam homo satisfacit pro peccatis.
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Dominus conservet. Hic ostendit quomodo meretur misericordiam ex oratione sanctorum, qui orant pro misericordibus. Et ponitur oratio pro misericorde existente in statu prosperitatis; secundo pro existente in statu adversitatis. In statu prosperitatis homo duobus indiget: scilicet ut promoveatur, et conservetur in bono; secundo, ut liberetur a malis. Est autem triplex bonum; scilicet bonum naturae, bonum gratiae et bonum gloriae. Primum scilicet bonum naturae, petit sibi conservari: unde dicit, dominus conservet eum, scilicet in bono habito, scilicet in bono naturae. Psal. 55: conserva me, domine, ne scilicet corruptum sit bonum naturae per peccatum, vel per tribulationes imminentes. Bonum gratiae petit dari, cum dicit, et vivificet eum; per gratiam namque homo habet vitam spiritualem. Haec autem vita consideranda est, et habetur per fidem formatam. Habac. 2: justus meus ex fide vivit. Gal. 2: quod autem vivo in carne, in fide vivo filii Dei. Etiam sine hac vita, scilicet gratiae, vita nostra est mors. 1 Tim. 5: quae in deliciis vivens mortua est. Quantum ad tertium bonum, scilicet gloriae, dicit, et beatum faciat eum in terra. Si de perfecta beatitudine intelligatur, sic dicitur, in terra, scilicet viventium. Ps. 26: credo videre bona domini in terra viventium. Matth. 5: beati mites, quoniam ipsi possidebunt terram. Si autem intelligatur de beatitudine hujus vitae, inquantum aliquid aeternum mente sapimus, sicut dicitur Phil. 3: nostra conversatio in caelis est; sic dicitur, beatum faciat eum in terra, hac, scilicet participatione illius beatitudinis, et non tradat eum in animas inimicorum ejus. Hic petit liberari a malis. Inter omnia mala summum malum est incidere in manus inimicorum. Psal. 58: eripe me de inimicis meis, Deus meus, quod inimici ex odio persequuntur et affligunt: unde dicit: ne tradas eum in animas, idest in voluntates inimicorum, quorum est semper odire, quod nihil aliud est, quam velle malum. Quando ergo quis subjicitur malis, traditur in voluntatem inimici. Vel, in animas inimicorum, idest in potestatem Diaboli, et ministrorum ejus.
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Dominus opem. Hic ponitur oratio pro misericorde existente in adversitate. Et primo petit divinum auxilium, sive subsidium; secundo allegat necessitatem hujus. Dicit ergo, dominus opem ferat illi super lectum doloris ejus. Petit pro misericorde, sive pro viro justo filio Core simpliciter, quod dominus vivificet eum, et quod beatum faciat eum in terra. Secundo quod conservet eum, et quod non tradat eum in animas inimicorum ejus. Et ex hoc posset aliquis colligere, quod misericors nullo modo affligeretur. Unde ad hoc excludendum dicit, quod quandoque lectus ejus repletur doloribus, et hoc fit ipsi misericordi aliquando ad correctionem. Job 33: increpat quandoque per dolorem in lectulo. Vel ad humiliationem; sicut Paulo datus est stimulus carnis, 2 Cor. 12. Vel ad probationem: Job per totum et Tobiae. Et ideo dicit, dominus opem ferat illi, idest misericordi existenti in tribulatione, super lectum, ad litteram in quo jacet, vel in quo quiescit. 1 Cor. 10: fidelis Deus, qui non patietur vos tentari supra id quod potestis. Et quod feras illi opem, necessitas magna hoc exigit: quia, universum stratum ejus versasti in infirmitate ejus. Et loquitur hic ad similitudinem febricitantis, qui non invenit locum in lecto in quo possit quiescere, sed continue se vertit. Et ideo dicit, versasti; quasi dicat, indiget ope, quia tanta est ejus infirmitas, quod continue vertitur per lectum. Et hoc est secundum litteralem sensum; tamen simpliciter omne illud per quod in temporalibus quiescebat, versum est sibi in amaritudinem: quia in eis Deus ponit amaritudinem, ut eis contemptis convertatur ad Deum. Eccle. 2: cumque convertissem me ad universa opera quae fecerant manus meae, vidi in omnibus vanitatem. Et quia misericordi debetur misericordia, ejus misericordiae conscius peto misericordiam. Primo ergo petit misericordiam absolute; secundo ostendit in quo praecipue eam petit; tertio causam petitionis assignat. Dicit ergo, domine, ego dixi miserere mei; quasi dicat: non recurro ad justitiam, sed ad misericordiam, quia non in justitiis nostris est salus. Isa. 64: quasi pannus menstruatae omnes justitiae nostrae. Sed in quo petit misericordiam? Ubi est praecipue miseria. Et hoc datur, scilicet misericordia, ubi est praecipua beatitudo: quia beatitudo non est in rebus corporalibus, quia corporalia ordinantur ad ultimam beatitudinem. Ergo praecipua miseria non est in rebus corporalibus, sed in his quae habent in se contrariam ad beatitudinem dispositionem: sicut in adulteriis, furtis, homicidiis et aliis peccatis: et qui hujusmodi agit, regnum Dei non consequetur, ut apostolus dicit Gal. 5, sed est damnatus: Prov. 14: miseros facit populos peccatum. Peccatum enim deordinavit corpus, et corpus deordinavit animam: Sap. 9: corpus quod corrumpitur, aggravat animam. Et haec sanitas habetur a Deo solo: Sap. 16: non herba neque malagma sanavit eos, sed sermo tuus domine.
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Et ratio petitionis hujus est, quia peccavi tibi. Sed numquid peccata merentur misericordiam? Non: hoc ergo continuatur sic ut scilicet ly quia designet materiam misericordiae, non meritum. Nulla miseria est, ubi non sit locus misericordiae. Et ideo quia sum miser, peto misericordiam. Vel ut ly quia denotet causam meritoriam: et sic quia confessio peccati est meritum misericordiae, ideo dicit, peto misericordiam, quia confiteor quod peccavi tibi: Prov. 28: qui abscondit et cetera. Qui autem confessus fuerit, misericordiam consequetur. Vel aliter, quia peccavi tibi; quasi dicat: quare peto misericordiam? Quia tu solus es qui potes sanare: quia in te facta est injuria et peccatum, ideo ad te pertinet remissio. Et in omni peccato offenditur Deus. Et cantatur hic versus in tertia, quia fide et operatione Trinitatis remittitur peccatum.
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Inimici mei dixerunt. Supra Psalmista petiit misericordiam sanantem; hic autem ponit necessitatem hujusmodi petitionis, quae causatur ab hostibus: et secundum mysticum sensum, quia litteralis est planus, in loco isto dicuntur ista verba ex persona Christi. Circa quod tria facit. Primo ponit affectionem malorum volentium malum ejus. Secundo ponit studium eorum insidiantium, ibi, et si ingrediebatur. Tertio ponit consilium tractantium, ibi, adversum me, quia inimicus. Primo desiderat offendere. Secundo insidiatur. Tertio cogitat quomodo perficiatur. Dicit ergo, inimici mei dixerunt, in corde, vel in ore, mala mihi: Matth. 12: malus homo de malo thesauro profert etc. et haec verba mala sunt exprimentia desiderium eorum de morte Christi, vel viri justi. Unde dicitur, quando morietur. Hic est modus expressivus desiderii: Ps. 41: quando veniam et apparebo et cetera. Sap. 2: morte turpissima condemnemus eum. Et volebant mortem Christi, ut fama ejus, quae tunc erat celebris, extingueretur: Hier. 11: eradamus eum de terra viventium, et nomen ejus non memoretur amplius. Unde dicunt, et peribit nomen ejus. Sed contrarium accidit: quia per mortem magis exaltatus est, et plures post mortem Christi conversi sunt: Joan. 12: si granum frumenti cadens in terram mortuum fuerit, multum fructum affert: etsi mali insidiantur bonis, ut extinguatur nomen eorum, sed, ut dicitur Prov. 10: memoria justi cum laudibus. Et hoc peccatores procurant insidiando. Sic ergo ponit primo insidiandi modum. Secundo ostendit insidiarum effectum, ibi, ingrediebatur. Circa primum tria facit. Primo enim proponit dolosum ingressum. Secundo fictum verbum. Tertio insidiosum animum. Dicit ergo, si ingrediebatur ut videret. Hieronymus habet, ut visitaret; quasi dicat, non veniebant causa amicitiae, sed causa explorandi. Sic veniebant principes Judaeorum ut caperent Jesum. Sic etiam post mortem Christi multi ingressi sunt Ecclesiam, ut caperent et insidiarentur sanctis viris. Hoc est quod apostolus dicit Gal. 2: propter subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram. Quantum ad secundum dicit, vana loquebatur, idest falsa loquebatur populus Judaeorum contra Christum, quia ore verba dulcia simulabat: Matth. 22: magister, scimus quia verax es: et interius moliebatur mortem: Ps. 11: vana locuti sunt unusquisque ad proximum suum, labia dolosa in corde et corde locuti sunt.
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Quantum ad tertium dicit, cor ejus congregavit iniquitatem sibi. Animus insidiosus est ille qui congregat verba ex quibus virum justum offendat. Isti enim non faciunt sicut apes quae congregant mel; sed sicut scarabaei qui congregant stercus. Sed boni congregant mel, quia de divina dulcedine alios dulcorant. Et ideo dicit, cor ejus congregavit iniquitatem sibi. Et dicit, sibi, idest contra se: Prov. 1: ipsi contra sanguinem suum insidiantur. Vel, sibi, idest ad suum desiderium consequendum: quia si eum in aliquo malo comprehenderent, multum gauderent: Eccl. 18: si praestes animae tuae concupiscentias ejus, faciet te in gaudium inimicis tuis: sic dicebant contra Christum, Matth. 27: recordati sumus quia seductor ille et cetera. Consequenter ostenditur insidiarum effectus, quia egredientes detrahebant; unde dicit, egrediebatur foras, et loquebatur in idipsum. Egrediebatur, vel a simulatione, vel a malitia, vel a familiaritate, vel ab amicitia: quia ante erat et videbatur quasi amicus, et sic loquebatur in idipsum, idest falsum, sicut prius et falsitatis verba. Vel egrediebatur foras a sinu veritatis, vel ab amicitia quam simulabat, vel ab Ecclesia, vel societate Christi: Joan. 6: multi discipulorum abierunt retro.
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Adversum. Hic ostendit malum consilium eorum, quomodo noceant. Et primo ponit consilium inimicorum. Secundo ostendit quod in hoc etiam convenerunt aliqui amici boni, ibi, homo pacis. Et primo ponit ordinem consiliandi, ostendens quod primo conveniunt consiliantes. Secundo discutiunt de quo consiliant. Tertio determinant quid sit faciendum. Et haec tria describit hic. Dicit ergo, omnes inimici mei subsannabant adversum me, Glossa, egrediebatur. Et post sequitur in idipsum et cetera. Et hoc in littera Hieronymi habetur, tamen non est vis. Et dicit, subsannabant, idest silenter loquebantur; et hic est modus specialiter in consiliariis, et maxime de malis consiliis et malis hominibus, qui in occulto hoc faciunt: Lev. 19: non eris criminator nec susurro in populis: Eccl. 28: susurro et bilinguis maledictus et cetera. Et dicit, adversum me. Et ita non sunt bona consilia, sed mala: Ps. 35: iniquitatem meditatus est in cubili suo. Et ideo cogitabant mala mihi: Ps. 1: beatus vir qui non abiit et cetera. Verbum iniquum constituerunt adversum me, idest injustum. Hoc ergo determinaverunt in eorum Concilio: Joan. 11: expedit vobis ut unus homo moriatur pro populo. Et ex illa hora cogitaverunt et cetera. Matth. 21: hic est haeres, venite occidamus eum: Sap. 2: morte turpissima condemnemus eum. Hoc verbum iniquum habetur Hier. 18: tu scis, domine, consilium eorum adversum me in malum et mortem. Numquid qui dormit non adjiciet ut resurgat? Hic ponit rationem eorum pravae determinationis. Ly non, superfluit: quasi dicat, qui dormit, non resurget: quasi dicat, si occiderimus eum, non resurget: Sap. 2: non est qui agnitus sit reversus ab Inferis. Et ideo resurrectionem credebant seductionem. Vel aliter.
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Numquid qui dormit etc. ut ly non construatur cum ly adjiciet, et sit sensus, ut sint verba Ecclesiae eis insultantis; quasi dicat, vos constituistis eum occidere, sed frustra hoc fecistis, quia resurget; unde dicit, numquid qui dormit non adjiciet ut resurgat? Et dicit, dormit, quia etiam hoc dicitur Dan. 12: multi de his qui dormierunt in pulvere terrae evigilabunt: nam simpliciter mors Christi dormitio fuit, quia ipse seipsum posuit in mortem, et mortuus est non per violentiam, sed per propriam voluntatem. Et ideo habuit potestatem sumendi animam virtute divinitatis: 2 Cor. 13: si mortuus est ex infirmitate, vivit tamen ex virtute Dei.
Etenim homo pacis meae in quo speravi. Supra proposuit Psalmista consilium inimicorum tractantium mortem Christi; hic autem introducit consilium amicorum. Et quia ipse Christus, Joan. 13, istud verbum introducit de Juda, ideo nos de Christo hic exponamus. Ubi duo facit. Primo describitur conditio ejus. Secundo culpa. Conditio personae Judae describitur ex tribus, quae aggravant peccatum: quia amicus, quia familiaris, et quia beneficiatus. Dicit ergo quantum ad primum: etenim homo pacis meae. Dixit supra quod dormivit, id procurante proditore. Vel, verbum iniquum constituerunt adversum me inimici. Sed non est mirum, quia, homo pacis meae, quia Judas inter amicos reputabatur. Haec autem prophetia contigit facto, quia osculo prodidit Christum, quod est signum amicitiae et pacis. Unde dominus dixit Luc. 22: Juda, osculo tradis filium hominis? Ps. 27: loquuntur pacem cum proximo suo et cetera. Hier. 20: audivi contumelias multorum, et terrorem in circuitu ab omnibus viris qui erant pacifici ei, et custodientes latus meum. Item familiaris erat; unde, in quo sperabam. Sed numquid deceptus est Christus in spe sua? Non. Et ideo dicit, in quo sperabam, idest in quo videbar sperare, idest confidere, quia commiserat ei dispensationem rerum suarum. Vel, in quo sperabam, idest talis conditionis: et ita me habebam ad eum quod debebam sperare in eo. Sed aliquando credit quis sperare in eo quem credit amicum, et de quo deberet confidere, et tamen decipitur: Hier. 9: in omni fratre tuo non habeas fiduciam: Mich. 7: nolite credere amico, et nolite confidere in duce. Vel, in quo sperabam, in membris meis quae in Christo sperabant: Matth. 25: quod uni ex meis minimis fecistis, mihi fecistis.
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Quantum ad tertium dicit, qui edebat panes meos, quia Christus cum signo panis eum designavit: Joan. 13: cui intinctum panem porrexero. Et licet Judas ederet panem Christi, tamen perrexit contra eum: Eccl. 29: pascet et potabit ingratos. Vel, panes meos, idest doctrinam meam: Gen. 49: Aser pinguis panis ejus, et praebebit delicias regibus. Talis panis est panis Christi, qui est pinguis propter dulcedinem doctrinae: Ps. 118: quam dulcia et cetera. Magnificavit super me supplantationem. Ecce peccatum. Hieronymus habet, levavit contra me calcaneum suum. Et loquitur ad similitudinem ejus qui vult aliquem omnino comprimere; quasi dicat: attentavit ut me totaliter contereret. Et diversitas translationum videtur processisse ex aequivoco: quia quod in altum levatur, magnificatur. Vel, magnificavit super me supplantationem, idest fecit magnam supplantationem contra me, quia mortem intulit: Hier. 9: omnis supplantans supplantabitur: Amos 5: odio habuerunt corripientem in porta.
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Tu autem. Christus jam exposuit in generali suam petitionem; hic autem ostendit in quo misericordiam petat; unde dicit, ipsi conturbaverunt me, sed non restat nisi ut recurram ad Deum; et ideo dicit, tu autem, domine, miserere mei. Misericordia debet esse ubi est miseria; Christus autem factus est particeps miseriae nostrae, non quantum ad culpam, sed quantum ad poenalitatem; et praecipue quantum ad poenam mortis. Et ideo, miserere mei: Ps. 88: misericordiam meam non dispergam ab eo. Sed in quo petit misericordiam, ostendit, cum dicit, resuscita me; quasi dicat, illi dicunt, non adjiciet ut resurgat, sed tu resuscita me. Sed numquid Christus non resurrexit propria virtute, quia dicit resuscita me? Immo videtur quod sic: quia Psalmista dicit in persona Christi, ego dormivi et exsurrexi. Ps. 3. Dicendum, quod Christus secundum quod homo, non habuit potestatem resurgendi, sed secundum virtutem divinitatis, quae est eadem in patre et filio. Et ideo si surrexit potestate patris, surrexit potestate sua. Et petit a patre, ut homo, quod habebat ut Deus, ut ostendat virtute divinitatis hoc fieri. Et retribuam eis. Hic ponit effectum ejus. Duplicem potestatem habuit Christus post resurrectionem, quia in caelo et in terra: et ideo retribuit eis captivitatem temporalem, quia dispersi sunt per mundum, et retribuet eis in futuro damnationem: Joan. 5: potestatem dedit ei judicium facere. Hieronymus habet, resuscita me et retribuam tibi; quasi dicat. Iste fructus resuscitationis, quod resuscitatus adducam multos ad cognitionem nominis tui: Ps. 115: quid retribuam domino et cetera.
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In hoc cognovi. Hic ponit fiduciam exauditionis. Et primo ponit quod Deus voluit eum, idest complacitum fuit paternae voluntati in ipso: unde dicit, quoniam voluisti me: Matth. 3: hic est filius meus dilectus in quo mihi complacui: Isa. 42: complacuit sibi in illo anima mea. Item dicit, non gaudebit inimicus meus super me, idest Judas: et si fuit gavisus in morte, non tamen finaliter gaudebit, quia contristabitur in resurrectione: Mich. 7: ne laeteris inimica mea super me, quia cecidi; consurgam. Et potest haec littera ordinari dupliciter. Uno modo, ut primum sit argumentum secundi; et sit sensus: ex hoc quod considero quod sum tibi acceptus. Alio modo, ut secundum sit causa primi; ut sit sensus: quia inimicus meus non poterit gaudere super me, cognovi quia voluisti me. Sed quia indigebat signo aliquo, dicit, cognovi, idest cognoscere feci, vel quia alii hoc cognoverunt. Me autem propter innocentiam suscepisti et cetera. Hic exauditus gratias agit. Et primo confitetur beneficium. Secundo subjungit laudem, ibi, benedictus. In beneficio confitetur totum quod ad se pertinet. Primo enim proponit meritum. Secundo ostendit resuscitationis beneficium. Tertio resurgentis statum. Quarto exultationem. Quantum ad meritum ejus consideremus ejus innocentiam: unde dicit: me autem suscepisti propter innocentiam. 1 Pet. 2: peccatum non fecit. Psal. 25: ego autem in innocentia mea ingressus sum. Et ex hoc merito dicit se susceptum, sive assumptum. Non dicit hoc de assumptione in unitatem personae, quia illa assumptio non fuit ex meritis ipsius hominis Christi, sed ex mera gratia: unde et spiritus sancti operatione facta est; sed hoc dicit de susceptione ab Inferis, qua surrexit. Psal. 3: tu autem, domine, susceptor meus es. Et dicit, suscepisti, scilicet animam meam ab Inferis; et carnem de sepulcro. Sed qualiter susceptus est? Numquid ad vitam mortalem, ut Lazarus?
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Non; sed susceptus est ad statum immortalitatis: unde dicit: et confirmasti me in conspectu tuo in aeternum, idest in statu immortalitatis. Roman. 6: Christus resurgens ex mortuis jam non moritur. Et adhuc plus: quia constituit eum ante conspectum suum. Hebr. 9: introivit in ipsum caelum, ut appareat vultui Dei pro nobis. Et hoc in aeternum, idest semper.
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Benedictus dominus. Hic ponit laudem: et circa hoc duo facit. Primo ponit quaedam ex parte laudati; secundo ex parte laudantis. Benedictus. Benedicere nihil aliud est quam dicere bonum. Aliter nos benedicimus Deum, et aliter benedicit nos Deus. Nos benedicimus Deum, recognoscendo bonitatem ejus. Tob. 12: benedicite Deum caeli. Eccli. 43: benedicentes dominum exaltate eum quantum potestis. Deus autem benedicit nos, causando in nobis bonitatem: quia suum dicere est facere. (Psal. 148) dixit enim, et facta sunt. Secundum ostendit cum dicit, dominus. Potestas Dei attenditur secundum duo. Primo secundum opus gubernationis. Sap. 12: tu autem, dominator virtutis cum tranquillitate judicas, et cum magna reverentia disponis nos; et secundum opus creationis. Et haec duo tangit cum dicit, dominus, ad quem pertinet gubernare; secundo cum dicit, Deus: illud enim omnes opinantur Deum quod est primum principium essendi omnibus. Sed operatio gubernationis habet ministros; in opere autem creationis nullum ministerium potest esse. Unde honor qui debetur gubernatori, potest aliis communicari. Gal. 4: sicut Angelum Dei excepistis me. Et haec dulia est. Sed latria, quae debetur creatori, nulli debetur. Et ideo Glossa dicit: dominus, cui debetur dulia; Deus, cui debetur latria. Et dicit, Israel, idest videntium Deum; quia etsi omnia gubernat, tamen uberem fructum gubernationis, qui est vita, soli fideles consequuntur. Et si omnes colant Deum, tamen cultum latriae soli fideles soli Deo offerunt. Tertium ostendit cum dicit: a saeculo et in saeculum; quia scilicet potestas tua non est corporalis, sed aeterna. Psal. 144: regnum tuum regnum omnium saeculorum. Ex parte laudantis dicit duo: scilicet confessionem oris. Rom. 10: corde creditur ad justitiam, ore autem confessio fit ad salutem. Et hoc facit cum dicit: benedictus Deus et cetera. Item complacentiam affectus. Phil. 4: gaudete in domino. Et ideo dicit, fiat, fiat; quasi dicat: complacet sibi cum bonis ejus: et ingeminat ad significandum hujus complacentiae continuationem. 1 Paral. ult.: domine Deus, custodi hanc voluntatem. In Hebraeo habetur, amen, amen. Et quia amen amen ponitur in fine librorum, credunt quidam quod dividatur liber Psalmorum in multos libros, et compleatur unus hic. Sed non est verum; quia ponitur hic fiat, sive amen, ut sit continuatio voluntatis, non ut sit consummatio operis.
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v. 3. 4 LXX vulg; Aq Theod Sym Hier explicant tamquam certam promissionem: custodiet, vivificabit (eum in vita servabit), beatus erit in terra, in possessione sua, Sym μαχαριστὸς ἔσται, sed cum ultimum in hebr clare. sit precatio אל ne tradat eum, merito cum LXX, vulg priora quoque ita accipiuntur; anima dicitur pro affectu, cupiditate aliisque motibus animae; hic. petitur: ne committas eum rabiei, furori inimicorum. Et poeta aegrotus addit petitionem, quae ex conditione aegroti sua sponte enascitur
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v. 4 Dominus fulciat eum in lecto languoris, morbi ; quod sequitur : universum stratum eius versasti in infirmitate eius, hebr, LXX, vulg, Syr, Hier, targum, quamvis omnes habeant, tamen nequit intelligi; explicant seu conantur explicare vel: composuisti lectum eius ut molliter cubet (Gen.), vertisti lectum eius doloris in stratum quietis (Baethgen), vertisti totum lectum in dolorem — omnem illi quietem abstulisti (Ag.), vertis, mutas lectum aegrotantis ( Wellh. Hoberg) et Midrasch hanc dat explicationem: cuncta quae homo in vita sua peccavit, Sanctus in diebus morbi super eum vertit. Verum hisce aut suppletur quod non est in textu, aut ipsa explicatio dat alterum aenigma et quidem aenigma ridiculum, uti lectum mutare, mutare in dolorem ; quare merito mutatur ipsum verbum הפך secundum membrum parallelum in תכוך super lectum confortet eum ^ in infirmitate (cf. Duhm). Iam ipse aegrotus pro se Dominum implorat
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v. 5 et animo quidem humili se profitens peccatorem ; sed quiin v. 13 confidenter loquitur ad Deum : propter integritatem meam me sustines, aegritudinem suam non considerat poenam peccatorum suorum; sana animam meam, sane me; utique peccavi tibi; at plane immerito inimici me persequuntur v. 6 pessima quaeque de me dicentes et mortem meam optantes, et ut memoria mei plane deleatur. Et si quis ad me ingreditur v. 7, ut quasi officii causa videat quid rei mecum 516, non sincere agit (Hier: A si venerit, ut visitet), hebr falsum loquitur cor eius i. e. apud se falsum, E "iniquitatem cogitat, animum gerit in me falsum; insuper congregat sibi | malitiam; ex suo apud me adventu occasionem capit improbum quod- : quam sibi colhgendi, quo me oneret et accuset; egreditur foras et E loquitur, suis amicis et meis inimicis enarrat quae contra me sibi con- : - finxit. Dein v. 8 in idipsum simul contra me susurrant omnes inimici scil. « res pessima (res Belial, morbus pestilens? seu mortifer; cf. Lagarde, Bildung der Nomina p. 139) accidit ei; et qui decubuit, iam non resurget » ita loquentes inducuntur; ergo mortem eius certo exspec- 3 tant et desiderant. : d Unum quam maxime amarum et peracerbum commemorat v. 10 etiam vir pacis meae i. e. quocum habebam pacem et amicitiam, in quo 3% speravi, in quo habui fiduciam (Hier), conviva meus, qui edebat panes > meos, mensae meae accumbens, magnificavit super me supplantationem, Hier levavit contra me plantam, mihi insidias struxit et fraudes, me 3 iniuriae et crimina debent puniri ; hane normam ipse exsequi statuit. Verbis istis animus panditur infestationibus exacerbatus ; cf. 27, 4 sq. 68, tum neque impium inimicorum desiderium (v. 6. 9) iriimpletum ; nam confidenter asserit ν. 12 in hoc cognovi, cognosco, quod complaces in me, Hier quod velis me, non gaudebit inimicus meus super me, hebr non iubilabit, Hier non insultabit. Suae sibi conscius est probitatis et pietatis, quare ex norma retributionis non poterit tradi in ignominiam et opprobrium; unde v. 13 me autem propter innocentiam suscepisti, in integritate mea sustines, Hier in simplicitate mea adiutus sum a te, : et statues me ante faciem tuam in perpetuum, in aeternum 1. e. quoad vixero, et intelligitur vita satis longa, quae piis est promissa. Quod additur v. 14 כ Domirius Deus Israel dto. non per- | tinet ad psalmum, sed est clausula qua primus liber psalmorum coneluditur ; cf. 71,18; 88,53 ; 105,48. Uti Eus. refert, Sym retinuit hebr ἀμήν, ἀμήν, Aq vertit πεπιστωμένως, πεπιστωμένως, 11102 amen, amen; - targum : et dicent iusti amen et amen. Adnotat Eus. huc desinere pri- = mam partem libri psalmorum, qui in quinque partes dividatur; secun-,
40:1
… Il Vecchio Testamento lo contiene espressamente, ad es., in Deut. 15, 11; Tob. 4, 7-12; Ps. 40, 1-4; proclama benedetto chi viene in aiuto del povero (cf., ad es., Ps. 111, 5-9; Prov. 14, 21; 22, 9); afferma che l'e. ottiene tutte le grazie, non esclusa la cancellazione dei peccati …
40:9
… « malvagio » (II Sam. 23, 6; Iob. 34, 18) o « distruttore » (Nah. 2, 1) assumendo senso concreto, quale nome o aggettivo. B. esprime il male morale, e si applica a tutto ciò (cose, pensieri, azioni) che vi tende o ne proviene (Deut. 15, 9; Ps. 40, 9; 100, 3; Nah. 1, 11; I Sam. 20, 10 Settanta; forse II Sam. 22, 5 [Volgata Belial] e Ps. 17[18], 5 Volgata: torrentes iniquitatis, ove molti vedono in b. lo šē'ōl. …
40:14
… Alcune ripetizioni riducono poi alquanto il numero reale dei s. Così Ps. 53 ripete Ps. 14; Ps. 70 ripete Ps. 40, 14-18; Ps. 108 risulta di Ps. 57, 8-12 più 60, 7-14.
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Veramente non mancano forti richiami contro il ballo anche nella letteratura patristica (s. Pier Crisologo, Serm. 127, 174: PL 52, 452, 654; s. Ambrogio, De Elia et icinio, cap. 12; In Ps. 40, 24: PL 14, 711, 1078; s. Gerolamo, Ep. 70 ad Heliodorum: PL 22, 601 ecc.) e nella legislazione conciliare dell'età di mezzo. …
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.