The feruent desire of the iust, 6. much afflicted in this life, 12. and assured hope of eternal ioy.
1Unto the end, understanding for the sons of Core.Salmo di intelligenza a' figliuoli di Core.Vnto the end, vnderstanding to the sonnes of Core.In finem. Intellectus filiis Core. 2As the hart panteth after the fountains of water; so my soul panteth after thee, O God.Come il cervo desidera le fontane di acqua, così te desidera, o Dio, l'anima mia.EVEN as the harte desireth after the fountaines of waters: so doth my soule desire after thee ô God.Quemadmodum desiderat cervus ad fontes aquarum, / ita desiderat anima mea ad te, Deus. 3My soul hath thirsted after the strong living God; when shall I come and appear before the face of God?L'anima mia ha sete di Dio forte, viva: e quando sarà che io venga, e mi presenti dinanzi alla faccia di Dio?My soule hath thirsted after God the strong liuing: when shal I come and appeare before the face of God?Sitivit anima mea ad Deum fortem, vivum; / quando veniam, et apparebo ante faciem Dei ? 4My tears have been my bread day and night, whilst it is said to me daily: Where is thy God?Mio pane furono le mie lagrime, e notte e giorno, mentre a me si diceva: Il Dio tuo dov'è.My teares haue beene breades vnto me day and night: whiles it is said to me dayly: Where is thy God?Fuerunt mihi lacrimæ meæ panes die ac nocte, / dum dicitur mihi quotidie: Ubi est Deus tuus ? 5These things I remembered, and poured out my soul in me: for I shall go over into the place of the wonderful tabernacle, even to the house of God: With the voice of joy and praise; the noise of one feasting.Tali cose teneva io in memoria: ma dilatai in me l'anima mia; perocché io passerò al luogo del tabernacolo ammirabile, fino alla casa di Dio: Dove voci di esultazione, e di laude, festosi suoni di que', che sono al banchetto.These thinges haue I remembred, and haue powred out my soule in me, because I shal passe into the place of a meruelous tabernacle, euen to the house of God. In the yoyce of exultation, and confession: the sound of one feasting.Hæc recordatus sum, et effudi in me animam meam, / quoniam transibo in locum tabernaculi admirabilis, usque ad donum Dei, / in voce exsultationis et confessionis, sonus epulantis. 6Why art thou sad, O my soul? and why dost thou trouble me? Hope in God, for I will still give praise to him: the salvation of my countenance,Perché mai, o anima mia, se' tu afflitta, e perché mi conturbi? Spera in Dio, perocché ancora canterò le laudi di lui, salute della mia faccia e mio Dio.Why art thou sorowful my soule? and why dost thou truble me? Hope in God, because yet I wil confesse to him: the saluation of my countenance,Quare tristis es, anima mea ? / et quare conturbas me ? / Spera in Deo, quoniam adhuc confitebor illi, / salutare vultus mei, 7And my God. My soul is troubled within my self: therefore will I remember thee from the land of Jordan and Hermoniim, from the little hill.Dentro di me è turbata l'anima mia: per questo mi ricorderò di te nel paese, che è dal Giordano fino a Ermon, e alla piccola collina.and my God. My soule is trubled toward my selfe; therfore wil I be mindful of thee from the land of Iordan, and Hermoniim from the litle mountaine.et Deus meus. / Ad meipsum anima mea conturbata est: / propterea memor ero tui de terra Jordanis et Hermoniim a monte modico.
8Deep calleth on deep, at the noise of thy flood-gates. All thy heights and thy billows have passed over me.l'abisso chiama l'abisso al rumore delle tue cataratte. Tutte le tue procelle, e i tuoi flutti son passati sopra di me.Depth calleth on depth, in the voice of thy flould-gates. Al thy high thinges, and thy waues haue passed ouer me.Abyssus abyssum invocat, in voce cataractarum tuarum; / omnia excelsa tua, et fluctus tui super me transierunt. 9In the daytime the Lord hath commanded his mercy; and a canticle to him in the night. With me is prayer to the God of my life.Nel giorno il Signore ordinerà, che venga la sua misericordia: e la notte a lui darò laude. Meco avrò l'orazione a Dio, che è mia vita:In the day our Lord hath commanded his mercie: and in the night a song of him. With me is prayer to the God of my life:In die mandavit Dominus misericordiam suam, / et nocte canticum ejus; / apud me oratio Deo vitæ meæ. 10I will say to God: Thou art my support. Why hast thou forgotten me? and why go I mourning, whilst my enemy afflicteth me?Dirò a Dio: Tu se' mio aiuto: Perché ti se' scordato di me, e perché vo io contristato, mentre il nimico mi affligge?I wil say to God: Thou art my defender. Why hast thou forgotten me? and why goe I sorowful, whiles mine enemie afflicteth me?Dicam Deo: Susceptor meus es; / quare oblitus es mei ? / et quare contristatus incedo, dum affligit me inimicus ? 11Whilst my bones are broken, my enemies who trouble me have reproached me; Whilst they say to me day by day: Where is thy God?Mentre sono spezzate le ossa mie dicono a me improperj que' nemici, che mi perseguitano: Dicendomi ogni di: Dov' è il tuo Dio?Whiles my bones are broken, mine enemies that truble me haue vpbrayded me: Whiles they say to me day by day: Where is thy God?Dum confringuntur ossa mea, / exprobraverunt mihi qui tribulant me inimici mei, / dum dicunt mihi per singulos dies: Ubi est Deus tuus ? 12Why art thou cast down, O my soul? and why dost thou disquiet me? Hope thou in God, for I will still give praise to him: the salvation of my countenance, and my God.Anima mia, perché ti rattristi, e ti conturbi? Spera in Dio, perocché ancora canterò le lodi di lui, salute della mia faccia, e Dio mio.Why art thou heauie ô my soule? & why dost thou truble me? Hope in God, because yet I wil confesse to him: the saluation of my countenance, and my God.Quare tristis es, anima mea ? / et quare conturbas me ? / Spera in Deo, quoniam adhuc confitebor illi, / salutare vultus mei, et Deus meus.
41:1
Menochius
Understanding. See Psalm xxxi. (Menochius)
Tirinus
Core, who composed, (Tirinus) or sung (Menochius) most of the psalms in this second part. (Tirinus)
Menochius
Pieces of a joyful nature were generally assigned to them, according to the Jews and St. Jerome, Psalm lxxxiv. (Menochius)
Worthington
They were descendants of the famous schismatic, the miraculous preservation of whose innocent children teaches us, that the good will not be punished with the guilty, and that we must be raised above this earth, lest hell devour us, Numbers 16:31., and 26:10. (Worthington)
St. Augustine
The sentiments of the captives, (Calmet) and of every sincere Christian, are here expressed. (St. Augustine)
Berthier
David may have been the author, (Calmet) as it is generally believed. (Berthier)
41:2
Haydock
Waters. This was sung at the baptism of Catechumens, (St. Augustine) teaching them to thirst after heaven. (Haydock)
Worthington
The hart being infected with poison, thirsts exceedingly, as sinners must do for pardon. (Worthington)
41:3
Calmet
Strong. Most Bibles before Clement VIII read "fountain." (Calmet)
Berthier
El signifies both God and strong. (Berthier)
Worthington
The Levites desired earnestly to serve God in his temple; Christians must wish to appear before him in heaven, (Calmet) when they will be free from temptations. Idols may destroy, but they cannot give life. (Worthington)
41:4
Met. x
Bread. Ovid imitates this: Cura dolorque animi lachrymaeque alimenta fuere. (Met. x.)
St. Jerome
The tears of compunction obtain the remission of sin. (St. Jerome)
Haydock
God. Thus the idolaters derided those who could not point at their God. (Haydock)
Calmet
The Babylonians had conquered all the surrounding nations, and despised their deities. (Calmet)
Worthington
The wicked laugh at the just, who are for a time in distress, comforting themselves with weeping. (Worthington)
Menochius
Those who saw David wandering (Haydock) in the mountains, at a distance from the tabernacle, might ask him what religion or God he followed. (Menochius)
41:5
Berthier
These sarcasms fill me with grief, (Calmet) while the solemn ceremonies of religion, which, I remember, where observed in the temple, cause my heart to overflow with joy. (Berthier)
Haydock
I shall. Protestants, "I had gone with the multitude; I went with them to the house of God with the voice of joy and praise; with a multitude that kept holiday." Yet the holidays of the Catholic Church are now ridiculed by many Protestants. (Haydock)
Calmet
The original may have several other meanings. The tabernacle may here designate the musach of the Levites, 4 Kings 16:18. (Calmet)
Haydock
Feasting. Some such religious feasts were prescribed, Deuteronomy 12:12. (Haydock)
Worthington
David was not permitted to build the temple, nor to enter the tabernacle: but he speaks of heaven. (Worthington)
41:6
Calmet
My countenance. Hebrew, "his," as Aquila, etc., read. (Calmet)
Haydock
Yet as the words are repeated, (ver. 12.) there seems to be a fault in the text, (Berthier) owing to v, "his" being taken in here, instead of explaining it by and, ver. 7. (Haydock)
Calmet
The arrangement of the letters in the Vulgate is preferable. (Calmet)
41:7
Calmet
Little hill of Sion. I hope that I shall soon again behold the fertile regions along the Jordan. (Calmet)
Berthier
But these hills of Hermon, etc., are nothing when compared with heaven: They serve only to remind us of our banishment. (Berthier)
Worthington
The difficulties of our present abode, hemmed in on all sides, teach us to place our hopes in heaven. (Worthington)
41:8
Haydock
Flood-gates. The Hebrews imagined there were immense reservoirs of water above, (Calmet) which might serve to drown the earth, as at the deluge, Genesis 7:11. Both heaven and earth seemed to be armed against the psalmist. (Haydock)
Worthington
One affliction succeeded another, (Calmet) and God appeared to have abandoned his servants to temptations. But he enables them to come off with victory, and fills them with more joy in their trials: so that they may sing in heart, and pray. (Worthington)
41:9
Night. In affliction, as well as in prosperity, we must praise the Lord. Roman Septuagint, "in the night he will manifest it."
Haydock
Mercy. (Haydock)
Berthier
This is very beautiful, but not agreeable with the original. (Berthier)
41:11
Haydock
Whilst. Protestants As, "with a sword in my bones, mine enemies reproach me." (Haydock)
Calmet
Thus the martyrs were tortured and upbraided. (Calmet)
41:12
Menochius
Countenance. To whom I look up with confidence. (Menochius)
Worthington
The just are comforted with the hope of God's sight. (Worthington)
41:1
The sonnes of Core repented, and departed from their fathers schisme, and so escaped miraculosly the horrible pitte of damnation, into which heir father and his complices fel. Num. 26. v. 10. By which example al seduced, and deceiued Christians are admonished, not to persist in schisme or other sinnes. And wordlie men, ambicious of honour be warned to desire & seke God aboue al thinges, first of al the kingdome of heauen •o be liuing members of the Catholique Church) and the iustice therof: to seke thinges which are aboue 〈◊〉 which are vpon the earth; lest hel deuoure them, as it denoured the complices of Core Num 1• v. 31.
41:2
A harte waxing old, and burdened with much heare, and great hornes, draweth a serpent into his nosethrels, so being infected with poyson, desireth most ardently to drinke, and afterwards casteth his hornes, and heare, and becometh as it were yong againe
with such feruent desire a true penitent, feeling himselfe infected with poyson of sinnes, seeketh the water of Gods grace.
41:3
God is omnipotent, and in dede the only true liuing God. diuels who are honored in idols, ca do no more then God permitteth, and so they can kil the soules, that consent vnto their tentation, but can not restore spirituall fe againe.
God is omnipotent, and in dede the only true liuing God. diuels who are honored in idols, ca do no more then God permitteth, and so they can kil the soules, that consent vnto their tentation, but can not restore spirituall fe againe.
The soule being iustified, and stil assaulted with new tentations desireth to be with God.
41:4
I haue had no other refection, but to le•ifie my sorow with weping.
The wicked exprobate the iust, as though God would neuer helpe them, because he suffereth them to be sometimes long in tribulation.
41:5
King Dauid was not permitted to build the temple, much lesse did he enter into anie such meruelous tabernacle in his mortal life, but must nedes be vnderstood, to speake here of the heauenlie tabernacle, prepared by Christ for his seruants
41:6
The prophet conforteth him selfe, or anie iust soule, in the hope of euerlasting ioy.
render thankes and praises.
41:7
Al this life is like to the smal straict place betwene Iordan and a litle hil called Hermoniim, but from this straictnes the hope of the iust is, to be placed in heauen.
41:8
One tentation stil succedeth an other:
and the same so great, as if God opened the gates, and suffered them to ouerflow like floudes of water.
41:9
But God helpeth in opportunitie, not suffering his seruantes to be tempted aboue their streingth geuing them fruit with tentations:
yea in the greatest tribulation, he geueth ordinarily most comfort, making them sing spiritually in hart, if not also in voice.
one special meanes to procure diuine consolation is prayer in distresse.
41:12
Stil the iust soule taketh comforth in assured hope of saluation, the eternal vision of God.
41:1
Origene † 254 d.C. Origen's Commentary on Matthew 14.1
… third Abiasaph, which in the Greek tongue might be rendered, “congregation of the father,” yet the prophecies were not divided but were both spoken and written by one spirit, and one voice, and one soul, which wrought with true harmony, and the three speak as one, “As the heart panteth after the springs of the water, so panteth my soul after thee, O God.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
… My soul thirsteth for the living God, when shall I come and see the face of God?’ And another; ‘My God, my God, I seek Thee early; my soul thirsteth for Thee; often does my flesh, in a dry and pathless land, and without water. So did I appear before Thee in holiness to see Thy power and Thy glory
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… and then you will have for a companion lack of grace; and you will be famished in the midst of all those riches of goodness, though you ought to reap the opposite fruit from the opposite course, a harvest by diligence, and refreshment from the font, like the thirsty hart
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 5
… How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, “My soul longeth,” ( Ps. lxxxiv. 2 .) and, “Whatsoever thy soul desireth, I will even do it for thee,” ( 1 Sam. xx. 4 .) and, “Walk not according to the desires of thy heart,” and, “So panteth my soul.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.22
… she did so that she might find in the Lord a fountain of life, and that she might rejoice and sing: “as the hart panteth after the waterbrooks, so panteth my soul after Thee, O God. When shall I come and appear before God?”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… “All the night make I my bed to swim; I water my couch with my tears” : and again, “As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night,”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.13
… and his soul thirsteth after the living God, as the hart after the water-brooks, and saith, “When shall I come?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.1
1. We have undertaken the exposition of a Psalm corresponding to your own “longings,” on which we propose to speak to you. For the Psalm itself begins with a certain pious “longing;” and he who sings so, says, “Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God” (
41:2
san Barnaba † 61 d.C. The Epistle of Barnabas 6
… For, my brethren, the habitation of our heart is a holy temple to the Lord. For again saith the Lord, “And wherewith shall I appear before the Lord my God, and be glorified?”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.15
… The risen of the righteous shall go unto life, and the risen of the sinners shall be delivered unto death. The righteous who kept the commandment shall go, and shall not come nigh unto judgment in the day that they shall rise; as David asked, And bring not thy servant into judgment ;
san Gregorio di Nissa † 395 d.C. On the Baptism of Christ 1
… For it is clear that it is not to places without soul or sense that he proclaims the good tidings of joy: but he speaks, by the figure of the desert, of the soul that is parched and unadorned, even as David also, when he says, “My soul is unto Thee as a thirsty land ,” and, “My soul is athirst for the mighty, for the living God
san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 1.4
… stretching forth his hands to God, the prophet said, “Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips;” and he who before admonished, himself too
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.11
13. Whence the soul, whose wandering has been made far away, may understand, if now she thirsts for Thee, if now her tears have become bread to her, while it is daily said unto her “Where is thy God?”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.12
… For Thou correctest man for iniquity, and “Thy judgments are a great deep.” But because Thy Spirit was “borne over the waters,” Thy mercy forsook not our misery, and Thou saidst, “Let there be light,” “Repent ye, for the kingdom of heaven is at hand.” Repent ye, let there be light.
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 6
… for he says, "Thou shall beat him with the rod, and shall deliver his soul from hell;" and elsewhere he says, "He that spareth the rod hateth his son." For, give us a man who with right faith and true understanding can say with all the energy of his heart, "My soul thirsteth for God, for the living God: when shall I come and appear before God?"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.5
5. “My soul is athirst for the living God” (
41:3
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.15
175. This was the water for which the soul of David thirsted. The hart desires the fountain of these waters,
san Girolamo † 420 d.C. The Letters of St. Jerome 108.22
… but now she has found in the Lord a fountain of life. Once she wore haircloth but now she is clothed in white raiment, and can say: “thou hast put off my sackcloth, and girded me with gladness.” Once she ate ashes like bread and mingled her drink with weeping; saying “my tears have been my meat day and night;”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.13
… What a light of beauty will that be when “we shall see Him as He is,” and those tears be passed away which “have been my meat day and night, while they continually say unto me, Where is thy God?”
sant'Agostino d'Ippona † 430 d.C. City of God 20.17
… Are not these the utterances of a citizen of the heavenly Jerusalem: “My tears have been my meat day and night;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.6
6. “My tears have been my meat day and night, while they daily say unto me, Where is thy God?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… “And the Lord was awakened as one sleeping” ( ver. 65 ). For He seemeth to sleep, when He giveth His people into the hands of those whom He hateth, when there is said to them, “Where is thy God?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.10
… He hath not yet begun to be a lover of God: he hath not yet begun to sigh like one far from home. Far be it, far be it from us: let them retire, all those seductions: let them retire, those false blandishments: let them be gone, those words which they say daily unto us, “Where is thy God?” Let us pour out our soul
41:4
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 9.5
… form into angelic size and beauty, where at last we virgins, when the festival of the resurrection is consummated, shall pass from the wonderful place of the tabernacle to greater and better things, ascending into the very house of God above the heavens, as, says the Psalmist, “in the voice of praise and thanksgiving, among such as keep holy day.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… Then having passed hence, we shall keep a perfect feast with Christ, while we cry out and say, like the saints, ‘I will pass to the place of the wondrous tabernacle, to the house of God; with the voice of gladness and thanksgiving, the shouting of those who rejoice
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
11. Who then will lead us to such a company of angels as this? Who, coming with a desire for the heavenly feast, and the angelic holiday, will say like the prophet, ‘I will pass to the place of the wondrous tabernacle, unto the house of God; with the voice of joy and praise, with the shouting of those who keep festival
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 8.23
23. Better, I know well, and far more precious than eye can see, is thy present lot, the song of them that keep holy-day,
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.113
113. David was thinking of this purpose in his breast when he said: “For I will pass into the place of the marvellous tabernacle, even to the house of God, with the voice of exultation and thanksgiving, the sound of one that feasts.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.14
15. And so say I too, O my God, where art Thou? Behold where Thou art! In Thee I breathe a little, when I pour out my soul by myself in the voice of joy and praise, the sound of him that keeps holy-day.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.7
7. “I thought on these things, and poured out my soul above myself” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.13
13. “Open me,” he saith, “the gates of righteousness” ( ver 19 ). Behold, we have heard of the gates. What is within? “That I may,” he saith, “go into them, and give thanks unto the Lord.” This is the confession of praise full of wonder, “even unto the house of God, in the voice of joy and confession of praise, among such as keep holiday:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.21
… “Declare a holy day,” not in a slothful manner, but “in full assemblies” ( ver. 28 ). For this is the voice of joyfulness among those that keep holy day, who walk “in the place of the wonderful tabernacle, even unto the house of God.”
41:5
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… For when what is more splendid than all, even glory and power, is so worthless, what else of things on earth is worth accounting of? But art thou in despondency? Hear him saying, “Why art thou so sorrowful, O my soul, and why dost thou so disturb me? Trust in God, for I will confess unto Him.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.4
… Mine eyes sought him everywhere, but he was not granted them; and I hated all places because he was not in them; nor could they now say to me, “Behold; he is coming,” as they did when he was alive and absent. I became a great puzzle to myself, and asked my soul why she was so sad, and why she so exceedingly disquieted me;
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.14
… And yet it is “cast down,” because it relapses and becomes a deep, or rather it feels that it is still a deep. Unto it doth my faith speak which Thou hast kindled to enlighten my feet in the night, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God;”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.2
4. “Blessed are the meek, for they shall by inheritance possess the earth:” that earth, I suppose, of which it is said in the Psalm, “Thou art my refuge, my portion in the land of the living.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.9
“Why art thou cast down, O my soul, and why dost thou disquiet me?” (
41:6
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… For great is the effect of God’s remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we accomplish them, and bring them to their end. Therefore the prophet says, “I will remember Thee from the land of Jordan, and from the little hill of Hermon.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… the lake of Tiberias sanctified by His voyages upon it; the wilderness where countless Gentiles were satisfied with a few loaves while the twelve baskets of the tribes of Israel were filled with the fragments left by them that had eaten. She made the ascent of mount Tabor whereon the Lord was transfigured. In the distance she beheld the range of Hermon;
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.12
… For Thou correctest man for iniquity, and “Thy judgments are a great deep.” But because Thy Spirit was “borne over the waters,” Thy mercy forsook not our misery, and Thou saidst, “Let there be light,” “Repent ye, for the kingdom of heaven is at hand.” Repent ye, let there be light. And because our soul was troubled within us,
sant'Agostino d'Ippona † 430 d.C. City of God 13.21
… and so he learns the difference between consecrating himself to the common good and revelling in his own. For he who loves himself is abandoned to himself, in order that, being overwhelmed with fears and sorrows, he may cry, if there be yet soul in him to feel his ills, in the words of the psalm, “My soul is cast down within me,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 70.1
… In short, He both exists unchangeably in Himself and inseparably in the Father. But we, when wishing to exist in ourselves, were thrown into inward trouble regarding ourselves, as is expressed in the words, “My soul is cast down within me:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.11
11. “My soul is disquieted on account of myself” (
41:7
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.13
14. But as yet “by faith, not by sight,” for “we are saved by hope; but hope that is seen is not hope.” As yet deep calleth unto deep but in “the noise of Thy waterspouts.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.12
12. “Deep calleth unto deep with the voice of thy water-spouts” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.6
… and became obedient unto death;” and as this seemed little, he added, “even the death of the Cross;” and with the same view as far as I can see, he says in this Psalm, “And all thy suspensions,” or, as some translate “waves,” others “tossings,” “Thou hast brought over Me.” We also find in another Psalm, “All thy suspensions and waves are come in upon Me,”
41:8
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.67
… His other treatises, in which he gives explanations for those who are shortsighted, by a threefold inscription on the solid tablets of his heart, lead me on from a mere literal or symbolical interpretation to a still wider view, as I proceed from one depth to another, calling upon deep
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 93.4
… “But these things have I told you, that, when their time shall come, ye may remember that I told you of them.” Their hour was an hour of darkness, a midnight hour. But the Lord commanded His loving-kindness in the daytime, and made them sing of it in the night:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.15
15. Therefore follows: “The Lord will commend His loving-kindness in the day-time; and in the night-time will He declare it” (
41:9
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.7
… “What shall be given to thee, or what shall be done more for thee against the false tongue? Sharp arrows of the mighty, with desolating coals;” which means (according to him) that the arrows of God’s precepts (concerning which the Prophet says in another place,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.16
16. “I will say unto God, Thou art my lifter up. Why hast Thou forgotten me?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
50. “O remember Thy word unto Thy servant, wherein Thou hast given me hope” ( ver. 49 ). Is forgetfulness incident to God, as it is to man? Why then is it said unto Him, “O remember”? Although in other passages of holy Scripture this very word is used, as, “Why hast Thou forgotten me?”
41:10
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… How? “Partly” (he says) “whilst ye were made a gazing-stock by reproaches and afflictions”; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment. For hear what the prophet says: “While they daily say unto me, Where is thy God?” (
sant'Agostino d'Ippona † 430 d.C. City of God 1.29
… nor will they lament their experience of it, for the good things of earth they use as pilgrims who are not detained by them, and its ills either prove or improve them. As for those who insult over them in their trials, and when ills befall them say, “Where is thy God?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.18
18. “They who trouble me cast me in the teeth.” Again that voice! “While they say daily unto me, Where is thy God?” (
41:11
san Girolamo † 420 d.C. The Letters of St. Jerome 22.6
… “The Lord is on my side: I will not fear what the flesh can do unto me.” When the inner man shows signs for a time of wavering between vice and virtue, say: “Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God, for I shall yet praise Him who is the health of my countenance and my God.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… In sorrow she used to sing: “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God for I shall yet praise him who is the health of my countenance and my God.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.23
… For I ask of every man, whether he would rather rejoice in truth or in falsehood. They will no more hesitate to say, “in truth,” than to say, “that they wish to be happy.” For a happy life is joy in the truth. For this is joy in Thee, who art “the truth,” O God, “my light,” “the health of my countenance, and my God.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.18
“Why art thou cast down, O my soul; and why dost thou disquiet me?” (
41:2
Haec est quinta deca primae quinquagenae; et sic ordinatur ad implorandum auxilium contra praesentia mala. Et haec est figura temporalium malorum, quae acciderunt David, qui passus est persecutionem ab Absalone; et contra hoc fuit prima deca. Item a Saule; et contra hoc secunda deca. Item a toto populo; et contra hoc tertia deca. Item a multis aemulis; et contra hoc quarta deca. (Psal. 34): judica, domine, nocentes me. Restat quinta deca, in qua loquitur specialiter de his quae pertinent ad regnum. Et petit in ista deca contra impugnatores regni auxilium divinum. Et ut ad mysterium referatur, petit justus homo contra illos qui regnum Ecclesiae impugnant. Dividitur ergo deca ista in duas partes. Primo format petitionem pro statu regni; secundo, quia regnum videtur esse turbatum per peccatum, ideo petit veniam pro peccato, ibi (Ps. 50), miserere mei, Deus. Circa primum duo facit. Primo proponit petitionem contra hostes regni; secundo exauditus gratias agit de gloria regni, ibi (Psal. 44), eructavit. Et quia omnis petitio provenit ex desiderio, ideo circa primum duo facit. Primo proponit suum desiderium: secundo addit orationem, ibi (Ps. 43), Deus auribus. Circa primum duo facit. Primo ostendit desiderium quod habet ad Deum; secundo petit desiderii impletionem, ibi (Psal. 42), judica me, titulus: in finem intellectus filii Core. Hoc est expositum in titulo praecedentis Psalmi; tamen alia littera habet: in finem intellectu; idest, attribuitur iste Psalmus filiis Core, intellectu, idest per intellectum ducens nos in finem. Core interpretatur Calvaria. Unde illi dicuntur filii Core qui patiuntur irrisionem propter crucem. Unde 4 Reg. 4, pueri irridebant Eliseo: ascende calve, ascende calve; et maledixit eis Eliseus, et ursi comederunt illos. Illi ascendunt de Bethel qui ad fidem Christi convertuntur de Juda, quae olim domus Dei vocabatur. Et hi deridentur a pueris, idest Judaeis puerili sensu utentibus, quia adhuc sub pedagogo sunt, et improperant crucem Christi: et isti duo ursi devoraverunt eos, scilicet Titus et Vespasianus. Dividitur ergo Psalmus in duas partes. In prima enim ponit suum desiderium. In secunda ponit tristitiam incitantem desiderium, ibi, fuerunt mihi. Circa primum tria facit. Primo proponit desiderium sub similitudine. Secundo rationem similitudinis assignat, ibi, sitivit. Tertio exponit rem desideratam, ibi, quando veniam. Similitudinem sumit ex cervo, qui specialiter habet hanc proprietatem, quod pede conterit serpentem: et quando vult mutari, comedit serpentem: et sic aestuat prae veneno, et tunc currit ad aquam, et sic renovatur. Sicut cervus in generali desiderat aquas, ita fidelis desiderat Deum; tamen in speciali adaptatur catechumenis et viris perfectis. Catechumenus enim est sicut cervus, qui sentit in se veneni ardorem, quod est ex suggestione serpentis introductum: Gen. 3. Ex quo veneno secutum est peccatum originale. Rom. 5: per unum hominem in hunc mundum peccatum intravit. Et hoc venenum est reatus concupiscentiae, et reatus primi peccati. Et ideo debet desiderare fontem Baptismi. Zach. 13: erit fons patens domui Jacob in ablutionem peccatorum. Ezech. 36: effundam super vos aquam mundam. Vir autem perfectus est sicut cervus in petra stabilitus. Ps. 17: qui perfecit pedes meos tanquam cervorum. Sitivit anima mea. Hic jam comedit, idest destruxit peccatum. Eccl. 21: quasi a facie colubri, fuge peccatum. Et ideo nihil habet in mundo quod concupiscat; et ideo desiderat venire ad fontem vitae. Et ideo, quia istis convenit haec similitudo, scilicet catechumenis et viris perfectis, ideo cantatur Psalmus iste in officio Baptismi in sabbato sancto et Pentecostes quando fit solemne Baptisma, quantum ad catechumenos. Item cantatur cum exequiis mortuorum, quia convenit viris perfectis accedere ad fontem vitae aeternae. Ita desiderat anima mea ad te Deus. Hic adaptat similitudinem. Anima mea desiderat interiori affectu. Isa. 26: anima mea desideravit te in nocte. Thren. 3: pars mea dominus, dixit anima mea. Sed numquid in Deo est fons aquarum? Ita; unde dicit, sitivit anima mea ad Deum fontem vivum. Fons dicitur, qui scaturit et producit aquas vivas, et qui jugiter et indeficienter emittit aquas. Omnis aqua gratiarum ab illo fonte emanat, scilicet a Deo patre. Jer. 2: dereliquerunt fontem aquae vivae. Item emanat a filio, etiam inquantum Deus. Psal. 35: apud te est fons vitae. Fons sapientiae verbum Dei est, Eccl. 1. Item a spiritu sancto. Joan. 4: fiat in eo fons aquae salientis in vitam aeternam. Et Joan. 7: hoc autem dixit de spiritu quem accepturi erant credentes in eum. Ergo quia ipse est fons, anima mea sitivit ad eum. Sitis designat desiderium cum anxietate. Ita iste designat se pati anxietatem, non solum ex dilatione rei desideratae, sed propter mala quae hic affligunt. Matth. 5: beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Sed de hoc fonte desiderat hoc, scilicet, quando veniam. Haec verba desiderantis sunt, et exprimunt desiderium catechumeni ad Baptismum; et sic est sensus: quando veniam ad sacrum Christi Baptisma? Mat. 21, venite ad me et cetera. Psal. 33: venite filii et cetera.
41:3
Hoc, ut dicit Augustinus, convenit catechumenis quia a principio catechumeni, quousque adulti non fuissent, non admittebantur ad sacra mysteria, sed usque ad Evangelium poterant interesse; unde dicit, quando veniam et apparebo. Ad litteram, cum aliis, ante faciem domini, idest ad sacramenta Christi. Item convenit viris perfectis: et est sensus, quando veniam et apparebo, idest ut videam te facie ad faciem, quia modo sum procul a te, quia video te per fidem? Sed quando videbo te per speciem, tunc ero prope. Phil. 1: desiderium habens dissolvi, et esse cum Christo. Et non dicit, apparebit mihi dominus, sed apparebo ante faciem domini: quia ex hoc quod videbo faciem domini, reddar conspicuus omnibus multo magis quam Moyses qui vidit eum in vita ista. 1 Joan. 3: nondum apparuit quid erimus; scimus quoniam cum apparuerit, similes ei erimus. Rom. 8: non sunt condignae passiones hujus temporis et cetera. Quasi dicat. Interero societati videntium Deum: et ex hoc conspicuus et gloriosus ero. Sed ab hac visione excluditur hypocrita. Job 13: non veniet in conspectu ejus omnis hypocrita.
41:4
Fuerunt mihi lacrymae. Hic describit, unde habeat hoc desiderium vel anxietatem. Et primo ponit causam. Secundo ponit remedium quod habet contra eam, ibi, haec recordatus sum. Et primo ponit magnitudinem suae tristitiae. Secundo ponit causam hujus tristitiae. Circa tristitiam procedit sic. Quia primo exprimit magnitudinem tristitiae; secundo effectum; tertio continuitatem. Primum ostendit cum dicit, fuerunt mihi lacrymae meae, in quas scilicet homo prorumpit ex abundanti tristitia. Et haec tristitia, vel est de peccatis impedientibus consecutionem rei desideratae, vel de molestiis aliorum. Secundum ostendit cum dicit, panes. Panis reficit; et sic etiam lacrymae reficiunt, duplici ratione. Una est, quia unicuique est delectabilis actio sibi conveniens. Unde tristitiae est delectabilis actio conveniens tristitiae: et lacrymatio est tristitiae actio. Alia ratio est: quia quando calor evaporat extra, minuitur; et ideo dicit, quod lacrymae sunt ei sicut panis, quasi reficientes eum. Vel sicut panis: quia sicut per panem sustentatur, ita ipse sustentatur in bono per lacrymas. Tertium ostendit cum dicit, die ac nocte; scilicet in prosperitate et adversitate. Jer. 9: plorabo die ac nocte. Et causa hujus est, dum dicitur mihi quotidie: ubi est Deus tuus? Haec, si sunt verba gentilium, referuntur ad catechumenos; quasi dicat: nos, dicunt gentiles, habemus Deum quem videmus; scilicet solem. Sed ubi est Deus vester, quem fingitis? Respondete: Deus videri potest, sed non a te, quia non es mundus corde. Item si dicatur Judaeo converso a Judaeo infideli: ubi est Deus tuus? Respondeat Judaeus conversus ad fidem: ubi sit Deus meus, apparet in poena vestra, scilicet Judaeorum: quia estis dispersi. Item sunt verba peccatoris ad virum justum in afflictione positum; quasi dicat: ubi est Deus tuus? Quare non liberat te de afflictione quam pateris? Respondeat justus: quia haec temporalia non sunt praemium quod Deus dat servis suis, sed caelestia.
41:5
Haec recordatus sum. Supra posuit Psalmista suum desiderium, et causam desiderii; hic autem ponit remedium contra causam, scilicet tristitiam: et circa hoc duo proponit sive facit. Primo ponit remedium ex parte propriae meditationis. Secundo ex parte divini auxilii, ibi, ad meipsum. Circa primum duo facit. Primo proponit remedium. Secundo per hoc remedium tristitiae impedimentum, ibi, quare tristis. In remedio proponit primo meditationem. Secundo mentis delectationem, ibi, effudi. Et assignat hujus rationem, ibi, quoniam transibo. Dicit ergo, haec recordatus sum, scilicet improperia infidelium dicentium. Ubi est Deus tuus: Thren. 3: memoria memor ero. Et habui consolationem mentis, quia effudi in me animam meam. Quando liquor diffunditur, dilatatur. Unde, quia latitudo cordis pertinet ad laetitiam, quae quaedam delectatio est, ideo in effusione animae designatur delectatio. Ps. 61: effundite coram illo corda vestra. Alia littera habet, effudi super me animam meam. Et secundum hoc aliter legitur: et est sensus: dicunt, ubi est Deus tuus? Et ego haec recordatus primo quaesivi insensibiles creaturas si invenirem Deum meum: sed inveni in eis quaedam Dei vestigia: Rom. 1: invisibilia Dei a creatura mundi per ea quae facta sunt conspiciuntur. Sed ultra processi in rebus intellectualibus animae. Et effudi super me animam meam, idest solicite discutiens quaesivi quicquid est in eis, quasi coram me ponens omnia; sicut qui extrahit de vase omnia, ut discutiat quicquid sit intus: et tamen non est ibi Deus meus. Sed est adhuc aliquid supra hoc: et hoc feci: quoniam transibo in locum tabernaculi admirabilis, usque ad domum Dei; quasi dicat: totum solatium quod habere possem, est spes tendendi in Deum. Et dicit duo: scilicet quo tendat, et quomodo, ibi, in voce et cetera. Circa primum accipienda est talis imaginatio. In veteri testamento erat duplex locus divino cultui deputatus, scilicet tabernaculum, de quo habetur Exod. 36. Postea crescente populi statu et religione aedificata est domus Dei, scilicet templum: non ut tabernaculum, sed ut res fixa. Et hanc voluit facere David, sed prohibitus est a Deo. 2 Reg. 7: numquid aedificabis mihi domum? Item 1 Paral. 17: sed promissum est ei quod filius suus aedificaturus esset domum Dei: unde ipse paravit impensas: et ideo dicit, dicunt mihi: ubi est Deus tuus. Et ergo haec recordatus delector quod inveniam eum: et ideo toto affectu tendam in eum. Et transibo in locum tabernaculi admirabilis; quasi dicat: non quiescam donec inveniam eum. Et dicit, transibo; quia per tabernaculum, quod erat mobile, signatur status praesentis Ecclesiae; quae non est perpetua, nec stabilis nisi usque ad consummationem saeculi, et tunc transferetur. Et hoc dicitur Apoc. 21: ecce tabernaculum Dei cum hominibus, idest praesens Ecclesia cum hominibus, idest donec homines erunt in vita illa. Et ex hoc transibo ad stabilem domum Dei: Psal. 64: replebimur in bonis domus tuae: Joan. 14: in domo patris mei et cetera. Et sic innuit ire in tabernaculum mirabile et in domum Dei. Et dicitur in tabernaculum mirabile, propter mirabilia quae facit sanctis suis.
In voce. Hic describitur modus transeundi usque ad domum Dei. Et hic similiter accipienda est quaedam imaginatio. Erat autem consuetudo quod quando aliqui per turmas ibant ad tabernaculum, ibant cum gaudio: Isa. 30: canticum erit vobis sicut vox sanctificatae solemnitatis et laetitiae; sic qui pergit cum tibia gaudenter vadit: et ideo dicit, ibo in locum tabernaculi et cetera. Et cum gaudio: quia, in voce exultationis et confessionis sonus epulantis. Alia littera habet, soni epulantis; quasi dicat: ibo in voce soni epulantis, quia in epulis est sonus gaudii; et hoc magis patet secundum alias laetitias quae sunt ibi. Referamus ergo hoc ad ingressum gaudii; quia erunt ibi tria. Primo erit ibi exultatio de bonis habitis: Isa. 35: gaudium et laetitiam obtinebunt. Secundo erit ibi confessio de beneficiis gratiae; quia agnoscent se illa obtinuisse per gratiam Dei: et ideo confitebuntur mirabilia Dei: et ideo sequitur ibi gratiarum actio, et vox laudis. Tertio erit ibi spiritualis refectio: Isa. Pen.: servi mei comedent, et vos esurietis: servi mei bibent, et vos sitietis et cetera. Matth. 5: beati qui esuriunt et sitiunt justitiam etc., et ideo erit ibi sonus epulantis. Item festivitatis, idest jugis exultatio: Baruch 5: conspice, Jerusalem, ad orientem, et vide jucunditatem a Deo tibi venientem.
41:6
Et quia haec omnia imperfecte sunt in Ecclesia, subdit, quare tristis es anima mea? Hic adhibet remedium contra causam tristitiae. Et primo removet affectum. Secundo removet effectum ejus. Dicit ergo, quare tristis es anima mea? Cum debeas gaudere, quia es in tabernaculo, et quia ibo ad domum domini. Quare ergo es tristis? Nam parva mala non sunt reputanda in consideratione ad bona aeterna: Eccl. 30: tristitiam, scilicet saeculi, longe expelle a te, 2 Cor. 7: tristitia saeculi mortem operatur. Effectus tristitiae est turbatio, quia ex inordinatione affectus ipsa ratio conturbatur. Et quis loquitur? Anima secundum hunc sensum. Anima habet duas partes: scilicet sensitivam, quam nominat hic animam propter animalitatem; et superiorem rationem, quae nominat seipsam; quia unusquisque maxime est quod melius in eo est: et ideo dicit ratio superior inferiori: quare conturbas me. Et quae est causa? Ostendit autem quod non debet esse tristis, quia est spes futurae confessionis: et ideo dicit, spera in domino, quoniam adhuc confitebor illi; quasi dicat: spera in ipso Deo, quia adhuc venies ad hoc quod desideras, quia scilicet, adhuc confitebor illi, idest adhuc spero vultum ejus: vel in via, vel in patria, quod maxime est materia gaudii. Jac. ult. tristatur quis in vobis? Oret. Aequo animo est? Psallat et cetera. Salutare vultus mei. Hic ly salutare secundum Glossam est nominativi casus, et est sensus: ego dico quoniam ego confitebor illi. Et cui illi? Scilicet Christo, in quo sunt duae naturae: humana scilicet qua est similis matri; et ideo dicit, salutare vultus mei, idest vultum meum gerens. Luc. 2: viderunt oculi mei salutare tuum et cetera. Gen. Pen.: salutare tuum expectabo domine. Item natura divina; et quantum ad hoc est Deus meus: ideo dicit, Deus meus. Rom. 9: ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Vel secundum Hieronymum, ly salutare est accusativi casus: quasi dicat, confitebor ei salutare, idest salvationem qua me salvavit. Et quod sequitur, Deus meus, conjungitur cum sequentibus. Consequenter adhibet remedium, scilicet divini auxilii. Ubi primo proponit remedium. Secundo exponit. Dicit ergo, ad me ipsum. Alia littera habet, a meipso anima mea conturbata. Prima est melior; quasi dicat: quae est ratio quaero, quare anima conturbas me? Et haec turbatio venit, quia qualitercumque converto me ad me, invenio mihi tribulationem. Osee 13: perditio tua Israel ex te, tantummodo ex me auxilium tuum. Et ideo Hieronymus habet, Deus meus in meipso. Secundum illam litteram est sensus; quasi dicat: causa turbationis a meipso est: quia si referamus ad humanum genus, corruptio sensualitatis a ratione venit, scilicet a sensu primi parentis. Item homo quicumque peccando corrumpit naturam suam; et ideo post peccatum sensualitas magis resistit rationi. Et quia non est in me nisi causa turbationis, propterea memor ero tui, idest recurram ad te: Oseae ult.: memoriale ejus sicut vinum Libani. Et unde? De terra Jordanis et Hermoniim. Jordanis est fluvius in terra promissionis. Hermon est quidam mons propinquus Jordani. Et secundum historiam 2 Reg. 17, quando Absalon ivit in Jerusalem, et habuit consilium ut persequeretur David, qui erat citra Jordanem, et tunc Cusi impedivit; et ideo dicit, si essem in tanta tribulatione sicut tunc, contra, memor ero tui. Tria tamen designantur hic quae sunt in Baptismo. Per Jordanem designatur descensus gratiae in Baptismum: Jac. 1: omne datum bonum et omne donum perfectum de sursum est. Et de terra, quia per influxum gratiae terra cordis inde fecundatur. Hermon interpretatur anathema: et designat abrenunciationem quam facimus Diabolo et pompis ejus in Baptismo: quia tunc quilibet anathematizat, idest separat se a Diabolo. A monte modico, quia haec renuntiatio et gratia venit ab humili corde, quia humilibus Deus dat gratiam, Jac. ult. Et Diabolus est rex super omnes filios superbiae, Job 41.
41:7
Abyssus abyssum. Exponit remedium quantum ad duo dicta: scilicet quantum ad turbationem quam habet in se, et quantum ad memoriam de Deo, ibi, in die mandavit. Quantum ad primum proponit similitudinem et exponit causam. Abyssus in Scriptura signat multitudinem aquarum. Gen. 1: tenebrae erant super faciem abyssi, et spiritus domini et cetera. Contingit etiam quod aquae quando in multitudine generantur in aere, possunt vocari abyssus. Et in istis pluviis est quaedam circulatio: quia descendunt ad terram, et ex eis elevantur vapores qui generant alias aquas: et inter media sunt frequenter tonitrua, quae fiunt ex commotione nubium quae generantur a vaporibus et pluviis. Item contingit quod post tonitruum sequuntur fulgura. Ps. 134: fulgura in pluviam fecit. Dicit ergo, abyssus, idest multitudo aquarum, invocat abyssum, idest trahit ad se multitudinem aquarum aliarum: et hoc, in voce cataractarum tuarum, idest quaedam loca occulta sunt in quibus generantur aquae, et ex quibus descendunt. Unde cataractae, idest nubes, quae quasi cataractae quaedam sunt, ex quibus generantur. Et haec in Scriptura, scilicet abyssus et tempestas, important malum. Exo. 15: abyssi operuerunt eos: unde abyssus etc. quasi dicat: una punitio Dei, abyssum invocat idest continuatur ad aliam; quasi dicat: judicium Dei, quo infert praesentia mala, invocat judicium quo futura mala infert. Psalm. 33: judicia tua abyssus multa. Et hoc sic, in voce cataractarum tuarum, idest per vocem Scripturarum tuarum, vel praedicatorum. Et hoc refertur ad hoc quod dicit, anima mea conturbata est. Quare? Quia abyssus: idest ex uno malo vel ex uno peccato sequitur magna poena. Vel aliter, propterea memor ero etc.: ut per abyssus intelligatur sacra doctrina: et sic est sensus: abyssus, idest vetus testamentum vocat alium, idest novum testamentum. Et haec duo concorditer inducit ut memor sim tui, quia in utroque promittit homini auxilium Dei: et hoc, in voce cataractarum tuarum, idest praedicatorum et doctorum. Vel aliter, propterea memor etc. quia, abyssus: idest homo; qui vocatur abyssus. Quis scit hominis quae sunt hominis, nisi spiritus hominis qui in ipso est, 1 Cor. 2. Jer. 17. Secundum aliam litteram, profundum est cor hominis et inscrutabile. Ergo, abyssus, idest unus homo, invocat alium ad Christum. Et hoc fit non propria virtute, sed, in voce cataractarum tuarum; idest inspiratione spiritus sancti, ex qua habet efficaciam lingua praedicatoris. Omnia excelsa tua. Supra Psalmista posuit similitudinem suae tribulationis; hic autem ipsam similitudinem exponit. Supra dixit, abyssus abyssum invocat; et refertur ad signandum, quod non solum unam poenam passus est, sed multas: et ad hoc sequitur suam similitudinem: homo affligitur ab aqua, aut descendente ab aere, aut existente in aere, aut existente inferius: et iste ab utraque dicit se afflictum.
41:8
A prima, cum dicit, omnia excelsa tua; a secunda, cum dicit, et fluctus tui super me transierunt. Excelsa ista sunt futura supplicia, et respiciunt futurum judicium, quod fuit in mari, quando submersi sunt quasi plumbum: Exod. 15: fluctus sunt poenae praesentes quae invocant illud. Et ideo, turbatus sum: Job 19: viam fecerunt sibi per me. Glossa, transierunt, idest, a me recesserunt, fluctus tui. Et sic secundum istam expositionem haec est ratio consolationis; quasi dicat: memor ero tui, qua omnia excelsa tua et fluctus tui recesserunt a me; quasi dicat: poenae majores quae designantur per fluctus, transierunt super me, idest videbantur excedere facultatem meam. Sed prima expositio est melior.
41:9
In die. Sicut dictum est, duo dixit: turbationem ad seipsum etc. et fiduciam, ibi, propterea memor ero tui. Et posuit causam turbationis; modo exponit causam, quare memor sit Dei. Et primo ponit experimentum divinae misericordiae; secundo addit orationem, ibi, apud me oratio. Et facit duo, secundum duplicem statum divinae misericordiae; quia misericordia Dei placida est in prosperitate et adversitate. Et ideo quantum ad prosperitatem dicit, in die mandavit dominus misericordiam suam, idest tempore prosperitatis; quasi dicat: quicquid habeo prosperitatis, imputo divinae misericordiae. Thren. 3: misericordiae domini, quia non sumus consumpti. Quantum ad statum adversitatis dicit, et nocte, idest tempore adversitatis dedit canticum ejus, idest laetitia, idest est mihi in tribulatione consolatio maxima ex divina misericordia. Unde alia littera habet, in die declaravit, idest idest divina misericordia declaratur, idest manifestatur tempore adversitatis. Eccl. 35: speciosa misericordia Dei in tempore tribulationis. Psal. 50: secundum multitudinem miserationum tuarum et cetera. Secundum Hieronymum tamen sic legitur, in die mandavit dominus misericordiam suam, et nocte canticum ejus apud me. Et haec oratio domini etc.: quasi dicat, percipio misericordiam Dei etc. in die naturali, vel adversitatis; in nocte canticum Dei, et oro iterum, Deo vitae meae: et haec est planior: tamen secundum quod Glossa exponit, exponatur et dicamus, apud me oratio, ubi proponit orationem: et facit circa hoc tria. Primo describit modum orandi; secundo orationis tempus; tertio orationis effectum. De oratione duo dicit: qualiter se habeat ad orandum: quia aliquando orat homo, et oratio ejus non est apud Deum, quando non orat per se, sed ut videatur quasi in publico. Matth. 6: tu autem cum oraveris et cetera. Secundo qualiter se habeat ad eum quem orat, quia, Deo vitae meae, scilicet naturalis vitae auctori. 1 Reg. 2: dominus mortificat et vivificat. Item vitae gratiae. Ipse est vita tua: quia anima vivit per gratiam per hoc quod vivit Deo. Item vitae gloriae. Psal. 35: apud te est fons vitae.
41:10
Consequenter ponitur oratio, et, dicam Deo susceptor meus es et cetera. In qua duo facit. Primo gratias agit de beneficiis perceptis; secundo quaerit rationem de malis quae patitur. Primo debet homo praemittere, quia non est gratus de beneficiis perceptis, ideo indignus est de percipiendis. Sap. 16: ingrati spes et cetera. Et ideo dicit, susceptor meus es. Hieronymus habet, petra mea es, idest fortitudo. Et ideo susceptor dicitur ad defendendum. Psal. 3: tu autem domine susceptor meus es et cetera. Vel, susceptor meus es, idest naturae meae. Isa. 42: ecce servus meus, suscipiam illum. Vel susceptor meus in Baptismo. Ps. 17: assumpsit me de aquis multis. Et si susceptor es, miror de malis quae patior. Et primo inquirit rationem de malis; secundo proponit quaedam quae sunt signa unius et causa alterius, ibi, dum affligit. Ex malis duo considerat. Unum ex parte Dei: scilicet quod esset ejus oblitus. Aliud ex parte sui, quia premebatur tristitia. Ex parte Dei, quia permittebat eum affligi: et ideo dicit: quare oblitus es mei, quia olim sic suscepisti me. Isa. 49: dominus oblitus est mei. Sed in rei veritate non est oblitus ex parte sui qui affligebatur: unde dicit, et quare contristatus incedo, idest quae est causa qua das me tristitiae? Psal. 37: tota die contristatus ingrediebar, dum affligit me inimicus. Hic ostendit dolorem quem patitur ab adversariis: et assignat effectum persecutionis; quasi dicat: haec est causa quare contristatus incedo, quia affligor ab inimicis quandoque a temporalibus, quandoque a spiritualibus. Matth. 13: inimicus homo hoc fecit. Causa doloris seu effectus est, dum confringuntur ossa mea. Ossa Ecclesiae sunt fortes, ut praelati et viri perfecti. Et quandoque per adversarios temporales, quandoque per tentationes affliguntur. Psal. 21: dinumeraverunt omnia ossa mea. In quolibet homine quaelibet virtus est sicut quoddam os: et si contingat justum castum cadere, confringitur os ejus. Exprobraverunt. Hic agit de causa tristitiae quam patitur ex verbis injuriosis: unde dicit, exprobraverunt mihi, scilicet verbis injuriosis. Jer. 20: factus sum in derisum tota die, omnes subsannaverunt me. Et hoc improperium est gravissimum. Tanto quis gravius fert improperium, quando fit sibi de re de qua gloriatus confidit. Iste autem maxime gloriabatur de Deo: et ideo hoc opprobrium est sibi gravissimum.
41:11
Et ideo inimici mei, dicunt mihi per singulos dies, ubi est Deus tuus? Psal. 12: ne quando dicat inimicus etc. quare tristis es et cetera. Hic ostendit orationis effectum. Et oratio habet duplicem effectum. Unus est expulsio tristitiae. Alius est augmentum spei.
41:12
Primus effectus est, quia per orationem ascendit mens hominis in Deum; et quia Deus est summe bonus; quando anima inhaeret ei, sentit delectationem maximam, et delectatio pellit tristitiam vel diminuit: et ideo dicit, quare tristis es etc. ex quo oravi. Et hoc expositum est supra. Alius effectus est, quia crescit in spe: quia si rex admittit aliquem ad familiare obsequium et colloquium, assumit fiduciam petendi et obtinendi. In oratione autem homo specialiter loquitur cum Deo. Psal. 27: in ipso speravit cor meum etc. et ideo subdit, spera in Deo; et hoc expositum est supra.
41:6
* adhuc : confitebor illi, | salutare vultus mei et Deus meus. 1 Unum psalmum constitui ps. 41, 42, patet ipsis versibus intercalaribus, ter recurrentibus. Id 1am veteres agnoverunt ; ita Eus. ps. 42 partem vocat praecedentis, similiter 770600. , Ag., eum prioris appendicem vocat Calmet. In eo audiri gemitus et suspiria exsulum in Babylonia iam censent T'heod. Ag. Calmet. Ardens exprimitur desiderium invisendi sanctuarii; huic accedit dolor de ludibris inimicorum ; ceterum versibus intercalaribus argumentum psalmi satis der. In hebraeo non habetur quod graece . ad Ps. 42 inscribitur. Notat Theod. : « aiunt cervos feras venenosas devorare et hine in sitim vehementer accendi et aquas magnopere desiderare ». Nescimus fueritne etiam apud Iudaeos eiusmodi fabula. Ad comparationem sufficit cogitare de tempore aestatis, quo saepe fluenta aquarum, torrentes arescunt, feraeigitur siti laborant ; ad dictionem autem poeticam congruit loqui non de feris universim, sed. de una eaque nobilore. Vox ערג LXX ἐπιποθεῖ, desiderat, adhuc semel legitur Ioel 1, 20, ubi LXX, vulg aliter vertunt : sed et bestiae agri suspexerunt ad te, quia exsiccati sunt fontes aquarum : Sym vertit ὡς σπεύδει ἔλαφος, 877 sicut clamat. Magnum quoddam et ardens desidertum ubique indicatur. Qui animae ad Deum anhelitus bene exprimitur v, 3 sifivit, sitit anima mea ad Deum τὸν ἰσχυρὸν fortem, לאל Deum vivum, qui est ipsa vita et omnibus vitam et exsistentiam largitur; exsules qui vident idola, suum Deum cum emphasi vivum appellant, quem vivum per prophetas, miracula; poenas, per ipsum in quo sunt exsilium experti sunt. Sitis optime designat ardens desiderium ; 16 quoque exprimitur : quando veniam 61 apparebo ante faciem Dei, facies Dei 68% eius singularis praesentia (cf. Gen. 4, 16. Iud. 5,5), dein speciatim eius in templo, seu in arca foederis praesentia (cf. 1 Reg. 2,18; 21,6). Ludibriis inimicorum dolor magis augetur ; inde.v. 4 fuerunt mihi lacrimae, sunt mihi lacrimae, « veluti cibus quidam, cum propter te opprobria recipio; hostes enim derident me tuam gubernationem proferentes ut imbecillem et quae eorum potentia superior esse non potuerit» (T'heod.): ubi est Deus tuus? ubi, exsules, est adiutor vester? en deus vester non potuit vos tueri; potestati deorum nostrorum traditi estis ! Tali quaestione acerba et deridenti redit magis viva memoria priscarum in templo sollemnitatum.v. 5 haec recordatus sum, bene notat Ag. ; quaenam ? haec quae sequuntur procul dubio ; pristinae meae consuetudinis recordatio torquet animum; memini enim cum sollemni ritu ad domum Dei cum exsultatione contenderem ; haec. recordor et effundo in me animam meam, intus in anima dolorem contineo, effundere animam, animi sensus, affectus, motus exponere (61, 9. 1 Reg. 1, 15); sed cum addatur in me affectus isti intus in corde concluduntur : quoniamtransibam, ad templum Dei ascendebam, in voce ezsultationis et laudis ἠχοῦς ἑορτάζοντος festum celebrantis ; vulg epulantis, ea voce solet in vulg ἑορτάζειν reddi (cf. 1. Cor. 5, 8). Haec visitatio temph et sollemnitas obversatur animis exsulum, sed cum maerore coniuncta. Textus mas. indiget emendatione fere hunc in modum : quod transibam in coetu nobilium ad domum Dei, in voce iubilationis et laudis — phen consolatoriam (Gen.), v. 6 quare incurvaris, anima mea (hebr, Hier) et strepitum facis in me? exspecta Deum, quia adhuc eum celebrabo; (tamquam) salutem vultus mei et Deum meum. Spe | in Deum protectorem se erigunt. At nihilominus exsili miseria mox iterum SUCHE animi moeror v. 7 in me anima mea incurvatur (hebr, Hier); propterea scil. quia memor sum tui; bene monet Z'heod. per montem et flumen omnem illam regionem et terram promissionis significari. Proin explicandum est: quia memor sum tui procul! a terra Iordanis et montium Hermon. Quod additur a monte modico, nequit intelligi, nisi dixeris cum Midrasch significari sanctuarium, ergo montem sanctuarii. Alii montem ceteroquin plane ignotum Mizar assumunt, ubi poeta commoretur (Duhm). Montes Hermon intellige caeumina Hermon montis altissimi terra aliena obruantur, consueta imagine fluctuum exprimitur
41:8
v. 8 abyssus abyssum invocat; abyssus vel mare, fluctus ad abyssum clamat, una profunda calamitas aliam advocat, adducit, in voce in strepitu cataractarum tuarum ; magno quasi fremitu devolvuntur mala in nos; fluctus ad fluctum clamat quasicum strepitu seu tonitru cataractarum, i. e. calamitas calamitatem attrahit, et 1ta tandem undis plane obruuntur: gurgites tui e£ fluctus tui super me transierunt (Hier). At. mediis in tribulationibus memor est. Dei sui (v. 7) unde se consolatur et erigit
41:9
v. 9 in die, per diem Deus misericordiam suam exhibebit et noctu canticum eius mecum ; 1.e. interdiu et noctu, ergo Deus mihi mittet misericordiam et ego persolvam ipsi canticum gratiarum actionis : itaque fit oratio Deo vitae meae, Deo largitori vitae meae, vel oratio ad Deum oblitus es mei et quare contristatus incedo, dum affligit me inimicus? oratio vehemens et petitio iuncta cum quadam querela: ecce, ita me oblitus es, ut pullatus debeam incedere, et cur ita facis? Et haec afllic- tio declaratur v. 11 ludribrium inimicorum ei est aculeus acerbus, est 61 quasi confractio ossium, χαταθλάσα! τὰ 5056 μου, hebr ny*3 sicut caedes in ossibus meis (Baethgen), si caedes saevit in ossibus meis (Duhm); utrumque satis coactum videtur; potius cum Sym ὡς σφαγὴν διὰ τῶν ὀστέων μου, exprobraverunt mihi, continuo eum ludibrio habentes quaestione illa pungente: ubi est Deus tuus ?-exprobratio est eo acerbior, quia non solum ad contumeliam eexsulum facta est, sed ad ipsius Dei iniuriam et ignominiam, quem inimici despectui habent. At spes minime abiicitur, quamvis dolor sentiatur, uti
41:12
v. 12 versu intercalari exprimitur. Atque hane spem firmam statim in. obsecratione declarat psalmista - nomine exsulum piorum 42, 1 iudica me, ius meum mihi tribue, causam meam tuere; discerne, discepta disceptationem meam, litiga ltem meam contra gentem sine misericordia, cf. Is. 27, 6 non posuisti eis misericordias ; super senem aggravasti iugum tuum valde; Lament. 5, 5 lassis non dabatur requies; pueri in ligno corruerunt, senes defecerunt; a viro doli et iniquitatis, ab. homine iniquo et doloso erue me ; tu enim es Deus munimenti mei, fortitudinis meae, .tu es Deus meus fortis, refugium meum ; quare me repulisti? me repellis? obsecrationem meam «libera me» v. 1 non exaudis, et huius repulsae argumentum est: quare tristis incedo? debeo pullatus incedere; cf. 41, 6. Nihilominus spem in Deum refugium suum firmiter retinet ; nam ,nova obsecratione Deum obtestatur
41:2
… quanti avevano penato (Is. 49, 10; 55, 1-2 «senza danaro»; cf. Eccl. 51, 33; Apoc. 22, 17). L'espressione è spiritualmente evocatrice, che nella Bibbia «fame e sere indica spesso il desiderio dei beni sovratterreni (Is. 56, 1; Ier. 31, 25; Am. 8, 11; Ps. 41, 2-3; 106, 9), che Dio soddisferà appieno.
… conosce il c. di Salona adiacente al Battistero; si tratta di una sala il cui pavimento era ornato di musici rappresentanti due cervi affrontati al cantaro e l'iscrizione: «sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te Deus» (Ps. 41, 2).
contro » (Ps. 41, 2-3; s. Giovanni della Croce, Fiamma, cap. 1).
41:8
… Significa propriamente cascata di fiume e in particolare del Nilo, onde il noto verso di Ps. 41, 8: abyssus abyssum invocat in voce cataractarum tuarum. …
41:10
… Vergine partoriente; in Lc. 1, 70 parla « per la bocca (βίᾳ στόματος) dei santi profeti; in Mt. 22, 43, David « in Spirito » (ἐν πνεύματι) compose Ps. 110, 1; in Act. 1, 16 lo Spirito Santo predisse « per bocca » (βίᾳ στόματος) di David la « Scrittura » di Ps. 41, 10; in Act. 4, 25 invece si afferma che Dio dice il Ps. 2, 1, per mezzo dello Spirito Santo, per la bocca di David (cf. F. J. F. Jackson-K. …
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.