The Church in persecution acknowledgeth Gods perpetual defence, 5. making her therby more glorious, 10. sometimes granting rest (11. God himself ckecking the persecuters) and euer protecting her.
1Unto the end, for the sons of Core, for the hidden.Ai figliuoli di Core: Per gli arcani.Vnto the end, to the sonnes of Core, for the secretes.In finem, filiis Core, pro arcanis. Psalmus. 2Our God is our refuge and strength: a helper in troubles, which have found us exceedingly.Il nostro Dio, rifugio, e fortezza nostra; aiuto nelle tribolazioni, le quali ci hanno pur troppo assaliti.OVR God is a refuge. and strength: an helper in tribulations, which haue found vs excedingly.Deus noster refugium et virtus; / adjutor in tribulationibus quæ invenerunt nos nimis. 3Therefore we will not fear, when the earth shall be troubled; and the mountains shall be removed into the heart of the sea.Per questo non ci sbigottiremo quando sia scommossa la terra, e i monti siano trasportati nel mezzo del mare.Therfore wil we not feare when the earth shal be trubled: and mountaines transported into the hart of the sea.Propterea non timebimus dum turbabitur terra, / et transferentur montes in cor maris. 4Their waters roared and were troubled: the mountains were troubled with his strength.Le sue acque sono state agitate con gran rumore: della possanza di esso (mare) tremarono i monti.Their waters haue sounded, and were trubled: the mountaines were trubled in his strength.Sonuerunt, et turbatæ sunt aquæ eorum; / conturbati sunt montes in fortitudine ejus. 5The stream of the river maketh the city of God joyful: the most High hath sanctified his own tabernacle.La città di Dio è rallegrata dall'impeto della fiumana: l'Altissimo ha santificato il suo tabernacolo.The violence of the riuer maketh the citie of God ioyful: the Highest hath sanctified his tabernacle.Fluminis impetus lætificat civitatem Dei: / sanctificavit tabernaculum suum Altissimus. 6God is in the midst thereof, it shall not be moved: God will help it in the morning early.Il Signore sta nel mezzo di lei. Ella non sarà scossa: la soccorrerà il Signore fin dalla punta del dì.God is in the middes therof, it shal not be moued: God wil helpe it in the morning early.Deus in medio ejus, non commovebitur; / adjuvabit eam Deus mane diluculo. 7Nations were troubled, and kingdoms were bowed down: he uttered his voice, the earth trembled.Furon conturbate le genti, e vacillarono i regni: egli fe' udir la sua voce, e la terra fu smossa.Nations are trubled, and kingdomes are inclined: he gaue his voice, the earth was mouedConturbatæ sunt gentes, et inclinata sunt regna: / dedit vocem suam, mota est terra. 8The Lord of armies is with us: the God of Jacob is our protector.Con noi il Signore degli eserciti, nostro rifugio il Dio di Giacobbe.The Lord of hostes is with vs: the God of Iacob is our defender.Dominus virtutum nobiscum; / susceptor noster Deus Jacob.
9Come and behold ye the works of the Lord: what wonders he hath done upon earth,Venite, e osservate le opere del Signore, e i prodigj da lui fatti sopra la terra: egli,Come ye, and see the workes of our Lord, what wonders he hath put vpon the earth:Venite, et videte opera Domini, / quæ posuit prodigia super terram, 10Making wars to cease even to the end of the earth. He shall destroy the bow, and break the weapons: and the shield he shall burn in the fire.che toglie le guerre fino a tutte le estremità della terra. Egli romperà l'arco, e spezzerà le armi, e darà gli scudi alle fiamme.taking away warres euen vnto the end of the earth. He shal destroy bow, & breake weapons: and shields he shal burne with fire.auferens bella usque ad finem terræ. / Arcum conteret, et confringet arma, / et scuta comburet igni. 11Be still and see that I am God; I will be exalted among the nations, and I will be exalted in the earth.Siate tranquilli, e riconoscete, che io sarò Dio: sarò esaltato tralle nazioni, e sarò esaltato sopra la terra.Be quiet, and see that I am God: I shal be exalted among the gentiles, and I shal be exalted in the earth.Vacate, et videte quoniam ego sum Deus; / exaltabor in gentibus, et exaltabor in terra. 12The Lord of armies is with us: the God of Jacob is our protector.Il Signor degli eserciti è con noi; nostro asilo il Dio di Giacobbe.The Lord of hostes is with vs: the God of Iacob is our defender.Dominus virtutum nobiscum; / susceptor noster Deus Jacob.
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Calmet
It may allude to the defeat of Sennacherib, (Houbigant) or might be sung by the Corites at the dedication of the second temple, when peace was restored to the world, after the death of Cambyses, Ezechiel xxxviii. The Fathers explain it of the Christian Church, delivered from persecution. (St. Chrysostom, etc.) (Calmet)
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Worthington
Troubles. Those of English Catholics have been very great; yet they increase. (Worthington)
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Calmet
Their. Hebrew, St. Ambrose, etc., read, "its." (Calmet)
Haydock
Both sea and land may be in confusion; we shall fear nothing, having God for our protector. (Haydock)
Haydock
Though many and noble personages have revolted from the faith in England, yet the Catholic Church will never fail, (Worthington) even if it should in these [British] islands. (Haydock)
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Calmet
Steam. Jerusalem was surrounded by placid streams, which are here opposed to the great waters, as in Isaias 8:6. The Church, after persecution, is restored to peace, and adorned with all graces. (Calmet)
Tabernacle. This is the source of our joy, Apocalypse xxi., (Menochius) and 22:1., and Ezechiel 47:1.
Berthier
The advantages of the virtuous, both here and in heaven, are great. (Berthier)
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Berthier
Shields. Hebrew, "the round things," which some explain, "chariots," without need. (Berthier)
Calmet
Fire. The Fathers apply this to the peace which reigned at the birth of Christ, or to that which Constantine gave to the Church. (Calmet)
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Berthier
Still. We have only to admire the work of God. (Berthier)
Haydock
He will bring all to a happy issue for his elect, though the wicked may rage. (Haydock)
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Belonging to the Church of Christ.
As wel the cause, vvhy God suffereth his Church to be persecuted, at his assured protection in difficulties, are hidden secretes to the world.
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Al refuge is not secure for one man is not able alwayes to defend an other: but God is a sure and strong refuge.
euer able and in conuenient time vvilling to helpe
This whole vvorld is ful of tribulations, but the Church suffered the greatest in the first persecutions, & shal suffer as great in the time of Antichrist. English Catholiques suffer most of al nations in this age, and can not be suppressed, but stil increase in number and fortitude.
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Therfore al Catholiques may assuredly know, that the whole Church can not faile
though very manie, as now in England,
and very eminent persons, as some noblemen, and some Priestes haue reuolted, yet al vvil not.
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Such bad examples make the good to recollect themselues more diligently, and to reioyce in Gods grace, by which they stand fast.
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before the heate of persecution shal inuade al, for the elect the dayes of tribulation are shortned.
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Sometimes one nation or kingdome rebelleth against the Church, but can not destroy it.
by the spirite of Christ, Antichrist, and al his members shal be destroyed.
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The Church sometimes hath great peace, and tranquilitie.
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God himselfe restrayneth the wicked, suddainly abating their furie, or cutting of their forces.
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.2
… this seemeth to thee a refuge. Yet so great are this world’s uncertainties, and so frequent grow the ruins of the powerful day by day, that when to such refuge thou art come, thou beginnest to fear more than ever therein.…Our refuge is not such, but our refuge is strength. When thither we have fled, we shall be firm.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.22
… Let them call upon God, He is able either to teach how it must be borne, or to heal it when borne. He knoweth how not to suffer us to be tried above that we are able to bear. Let us call upon God even in those tribulations: but these tribulations do find us; as in another Psalm is written, “Helper in tribulations which have found us too much:”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.4
4. Now then, such security received, what say they? “Therefore will not we fear, when the earth shall be confounded” (
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 9.11.8
8. “Put not your trust in princes, nor in the sons of men, in whom there is no salvation; his spirit shall go forth and return to his earth; in that day all their thoughts perish.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.6
6. “The waters thereof roared, and were troubled” (
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sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 2
… For you have just heard how Jesus came to John, and was baptized by him in the Jordan. Oh things strange beyond compare! How should the boundless River
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.25
… His current, flowing in the descending stream, makes glad, as we find in the Psalms,
san Gregorio Taumaturgo † 270 d.C. Four Homilies 1
… And as from the ever-flowing fountain the streams proceed, so also from this ever-flowing and ever-living fountain does the light of the world proceed, the perennial and the true, namely Christ our God. For it is of this that the prophets have preached: “The streams of the river make glad the city of God.”
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Receive, therefore, O lady most benignant, gifts precious, and such as are fitted to thee alone, O thou who art exalted above all generations, and who, amongst all created things, both visible and invisible, shinest forth as the most honourable. Blessed is the root of Jesse, and thrice blessed is the house of David, in which thou hast sprung up.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.13
… great virtue also is spoken of as spirit; and impure practice is called spirit; and a devil our adversary is called spirit. Beware therefore when thou hearest these things, lest from their having a common name thou mistake one for another. For concerning our soul the Scripture says, His spirit shall go forth, and he shall return to his earth
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.16
… This is the great River which flows always and never fails. And not only a river, but also one of copious stream and overflowing greatness, as also David said: “The stream of the river makes glad the city of God.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
78. Elijah went first to Beersheba, to the mysteries and sacraments of the divine and holy Law, next he is sent to the brook, to the stream of the river which makes glad the City of God.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 13
“Which waxeth corrupt,” saith he, “after the lusts of deceit.” As his lusts became corrupt, so himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he saith, “In that very day his thoughts perish.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 58.2
… When the stomach is full, it is easy to talk of fasting. What is praiseworthy is not to have been at Jerusalem but to have lived a good life while there. The city which we are to praise and to seek is not that which has slain the prophets and shed the blood of Christ, but that which is made glad by the streams of the river,
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.13
… through Him who “ascended up on high,” and set open the flood-gates of His gifts, that the force of His streams might make glad the city of God.
sant'Agostino d'Ippona † 430 d.C. City of God 11.1
… God has established it for ever.” And in another, “There is a river the streams whereof shall make glad the city of our God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.7
7. “The streams of the river make glad the City of God” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 93.6
… “They have lift up their voice:” they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken?…The Spirit itself was a mighty river, whence many rivers were filled. Of that river the Psalmist saith in another passage, “The rivers of the flood thereof shall make glad the city of God.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.8
8. “God is in the midst of her: she shall not be moved” (
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sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.21
… Although in the nature of things also such things are good, but temporal, and pertaining to this feeble life: and whoever that is evil gives them, does not give of his own; for the earth is the Lord’s, and the fulness thereof, who made heaven, and earth, the sea, and all that therein is.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.9
… But that the rain might come out of it, the fleece was pressed. For by pressure they from themselves excluded Christ, and the Lord now from His clouds raineth on the ground, the fleece hath remained dry. But of them then “the Most High gave His Voice,” out of those clouds; by which Voice the kingdoms were bowed and worshipped.
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sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 5
… us from the love of Christ :’ as to ‘power,’ that the caterpillar and the locust are called ‘power’ and ‘great power ,’ and that it is often said of the people, for instance, ‘All the power of the Lord came out of the land of Egypt :’ and there are others also, heavenly ones, for Scripture says, ‘The Lord of powers is with us, the God of Jacob is our refuge
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 5
… nods with one another, as much as to say ‘this applies to us men also, for we too are called “the image and glory of God ,” and of us it is said, “For we which live are alway ,” and there are many Powers, and “all the power of the Lord went out of the land of Egypt,” while the caterpillar and the locust are called His “great power .” And “the Lord of powers
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.10
10. “The Lord of Hosts is with us; the God of Jacob is our taker up” (
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.5
… Unless possibly you think that anything can be made out of the fact that he uses the word “High” instead of “God”; whereas it is the habit of holy Scripture to put “High” for “God,” as where the prophet says: “the Most High uttered His voice and the earth was moved,”
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.7
… For it is said, that we are ‘ the image and glory of God ;’ and ‘ for always we who live :’ there are, also, they said, many powers; for it is written—‘ All the power of God went out of the land of Egypt .’ The canker-worm and the locust are said to be ‘ a great power .’ And elsewhere it is written, The God of powers is with us, the God of Jacob helper
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san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive. When, therefore, the foolish Jewish children had seen the glorious wonders which, as David sang, the Lord had performed in the earth, and had seen the sign from the depth
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.1.5
… he removeth wars to the ends of the world, he shall break the bow and snap the spear in sunder, and shall burn the shields with fire.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.30
… ‘If because of My clothing of the body ye believe Me not, yet believe the works, that ye may know that “I am in the Father and the Father in Me,” and “I and the Father are one,” and “He that hath seen Me hath seen the Father .”’ But the Lord according to His wont is loving to man, and would fain ‘help them that are fallen,’ as the praise of David
sant'Agostino d'Ippona † 430 d.C. City of God 12.27
… for these would not be called prodigies did they not happen out of the ordinary course of nature. But, is it possible that anything should happen in vain, however hidden be its cause, in so grand a government of divine providence? One of the sacred Psalmists says, “Come, behold the works of the Lord, what prodigies He hath wrought in the earth.”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… birth of Christ, “Behold, a Virgin shall conceive in the womb, and shall bear a Son;” but you see the Word of God which was foretold and fulfilled unto Abraham, “In thy seed shall all nations be blessed.” Ye saw not what was foretold concerning the wonderful works of Christ, “Come ye, and see the works of the Lord, what wonders He hath set upon the earth:”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 34.8
… let us loose the fetters by which we are hindered from following Him. And who is sufficient to loose such bonds, unless He help, to whom it is said, “Thou hast burst asunder my bonds”? Of whom another psalm says, “The Lord looseth them that are in bonds; the Lord raiseth up them that are crushed and oppressed.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.11
11. “Come and see the works of the Lord” (
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san Giovanni Crisostomo † 407 d.C. Letter to a Young Widow 1
… in fact you enjoyed such as you might expect to enjoy from a husband; but since God took him to Himself He has supplied his place to thee. And this is not my saying but that of the blessed prophet David for he says “He will take up the fatherless and the widow,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
God would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. “He will relieve” (it is said) “the widow” and “the fatherless” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.71
158. Augustin answered: It is you that say this to us, not the prophet. We therefore answer you: If you ask where peace is to be found, open your eyes, and see of whom it is said, "He maketh wars to cease in all the world."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.12
12. “He maketh wars to cease unto the end of the earth” (
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.13
Afterwards busy not thyself about unprofitable matters: neither, what the city has done, nor the village, nor the King , nor the Bishop, nor the Presbyter. Look upward; that is what thy present hour needeth. Be still
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 1.5
… Thou art utterly forsaking the things of the world: little are the things which thou art forsaking, great what the Lord is giving. Forsake things present, and put thy trust in things to come. Hast thou run so many circles of the years busied in vain about the world, and hast thou not forty days to be free (for prayer ), for thine own soul’s sake? Be still
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.2
… This had at first been a trial to me, for it compelled me almost of necessity to lay down that burden of teaching; or, if I could be cured and become strong again, at least to leave it off for a while. But when the full desire for leisure, that I might see that Thou art the Lord,
sant'Agostino d'Ippona † 430 d.C. City of God 22.30
… For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, “Be still, and know that I am God.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.3
… Mary her sister chose rather to be fed by the Lord. She in a manner deserted her sister who was toiling about much serving, and she sat herself at the Lord’s feet, and in stillness heard His word. Her most faithful ear had heard already; “Be still, and see that I am the Lord.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 57.3
… My leisure is not laid out in nourishing slothfulness, but in acquiring wisdom. “I sleep, and my heart waketh.” I am still, and see that Thou art the Lord:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.13
13. What then followeth? “Be still.” To what purpose? “And see that I am God” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.16
… the Lord is Salvation.” …With reason the Lord drave from the Temple them to whom He said, “It is written, My House shall be called the House of prayer, but ye have made it a house of trading;” that is, boasting of your works, seeking no inaction, nor hearing the Scripture speaking against your unrest and trading, “be ye still, and see that I am the Lord.”
san Vincenzo di Lerino † 445 d.C. The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 1
I am incited also by the opportuneness of place, in that, avoiding the concourse and crowds of cities, I am dwelling in the seclusion of a Monastery, situated in a remote grange, where, I can follow without distraction the Psalmist’s
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.22
… the bodily rest enjoined being a type which we have received as a means of our instruction, but not as a duty binding also upon us. For while in the Sabbath a figure is presented of the spiritual rest, of which it is said in the Psalm, “Be still, and know that I am God,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.13
… The mountains were carried into the heart of the sea; the nations are troubled, the kingdoms are bowed; the Most High gave His Voice, and the earth was moved. “The Lord of Hosts is with us, the God of Jacob is our taker up” (
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Postquam Psalmista petiit divinum auxilium contra adversa quae patitur ab hostibus, cum dixit, Deus auribus, et ut jam exauditus ostendit gloriam regis, dicens, eructavit; hic autem exauditus pro populo, ostendit beneficium datum populo. Et sicut per praecedentem Psalmum gloria Christi designatur, ita in hoc Psalmo designantur beneficia exhibita fidelibus Christi. Unde in titulo hoc etiam designatur; et est duplex littera: in finem Psalmus David pro arcanis. Arcana quae sunt a principio, sunt abscondita, scilicet quod filius Dei factus est homo, quod Deus moriatur, quod gentes convertantur ad Christum. Ista fuerunt secretissima. Isa. 24: secretum meum mihi. Ephes. 3: aliis filiis hominum non est agnitum. Et haec sunt revelata per Christum. Matth. 13: eructabo abscondita. Job 28: abscondita produxit in lucem. Hic ergo Psalmus tendens in finem, idest in Christum, est David pro arcanis, idest ad arcanorum manifestationem. Alia littera habet, pro filiis Core. Pro Core qui interpretatur Calvaria, intelligitur crux Christi. Hic ergo Psalmus attribuitur fidelibus crucis Christi pro revelatione arcanorum. Hieronymus habet, pro viventibus. Agit enim hic de tribulatione et conservatione in eis. Est ergo pro viventibus, idest pro his qui servantur in vita; et qui servantur auxilio Dei, dicuntur esse in abscondito. Ps. 30: protexit me in abscondito faciei suae, a conturbatione hominum. Dividitur ergo Psalmus iste in duas partes. Primo agit de auxilio divino contra tribulationes; secundo agit de pace post tribulationes concessa, ibi, venite, et videte. Circa primum duo facit. Primo praemittit causam horum beneficiorum; secundo exponit mala et beneficia data contra mala, ibi, sonuerunt. Circa primum duo facit. Primo ponit auxilium Dei contra tribulationes praeteritas; secundo ponit fiduciam conceptam de futuris, ibi, propterea non timebimus. Circa primum duo facit. Primo tangit Dei auxilium; secundo tribulationem contra quam divinum auxilium datur. Si aliquis vult subvenire afflicto, hoc facit tripliciter. Primo, ut ipsum fugientem recipiat: et hoc est parum; secundo, ut assistat ei in tribulatione posito; tertio, ut ei auxilium exterius praebeat. Et haec tria Deus facit qui est refugium; et ideo dicit, Deus noster refugium. Prov. 18: turris fortissima nomen domini. Item pugnantes et afflictos adjuvat et fortificat: ideo dicit, virtus. Isa. 40: qui dat lasso virtutem. Item adjuvat exterius per se et per alios: unde dicit, adjutor. Psal. 9: adjutor in opportunitatibus. Hoc auxilium est necessarium, in tribulationibus quae invenerunt nos nimis. Hae tribulationes sunt et spirituales et corporales. Spirituales sunt peccata: et hae inveniunt homines nimis, quia dolor poenitentiae maximus est inter omnes dolores. Psal. 37: afflictus sum, et humiliatus sum nimis. Et in hac tribulatione Christus est refugium: quia in ea consolatur, et ab ipso roboratur et juvatur homo. Corporales fuerunt in primitiva Ecclesia sanctis. 2 Cor. 1: gravati sumus supra modum; et ideo dicit, nimis. Hieronymus habet: auxilium inventum est in tribulationibus validum. Et sic ly nimis refertur ad adjutorium divinum.
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Propterea non timebimus. Psal. 26: dominus illuminatio mea et salus mea: quem timebo? Quasi dicat, nullum timebo. Et merito, quia ipse est: Deus noster refugium et virtus, adjutor in tribulationibus quae invenerunt nos nimis. Secundo ostendit quae sunt timenda. Duo autem sunt timenda: scilicet generalis tribulatio, et oppressio magnorum. Generalis tribulatio est, quando omnes trucidantur. Alia est, quando principes capiuntur. In his habet locum timor. Sed, ego non timebo dum turbabitur terra, idest si totus populus tribuletur, et transferentur montes in cor maris. Nec timebo etiam si magni capiantur. Sed mystice, per terram quae solida est, intelligitur Judaea, quae solida fuit in cognitione unius Dei, et fixa, et cingebatur gentibus, sicut terra circumdatur mari et cingitur aquis. Isa. 1: terra vestra deserta: et sic signat persecutionem quam fideles passi sunt a Judaeis: quasi dicat: non timebo dum turbabitur Judaea per praedicationem Christi. Matth. 2: audiens hoc Herodes turbatus est et cetera. Et non timebo, quia montes, idest apostoli, transferent se ad gentes. Act. 13: ecce convertimur ad gentes. In cor maris, idest in dilatationem gentium, quia gentes habuerunt apostolos in magna reverentia. Vel, in cor maris, idest usque ad profunda et extrema terrae. Act. 22: ad nationes longe mittam te.
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Sonuerunt et turbatae sunt aquae. Hic ostendit quae sint istae tribulationes. Et primo proponit eas in metaphora; secundo exponit. Dicit ergo, sonuerunt et turbatae sunt aquae eorum. Secundum Hieronymum, aquae ejus. Et haec est melior littera: et est sensus, transferentur in cor maris aquae ejus, idest maris, scilicet populi, sonuerunt, propter iracundiam contra nos. Ps. 87: omnes fluctus tuos et cetera. Sed, montes, idest principes sicut Nero et alii, conturbati sunt in fortitudine ejus, scilicet Dei, quia ex hac fortitudine etiam ipsi montes turbati sunt. Hebraeus habet, in superbia sua. Mystice loquitur sic, sonuerunt montes, idest apostoli qui montes dicuntur: turbatae sunt aquae, idest populi gentilium ad sonum montium, idest ad praedicationem apostolorum. Aquae signant sapientiam; quasi dicat: aquae, idest prophetiae gentilium sunt turbatae. 1 Cor. 1: perdam sapientiam sapientium et cetera. Vel montes, idest apostoli, turbati sunt, scilicet exterius per tribulationes, in fortitudine maris. Sed videtur contrarium dicere alibi, justus non conturbabitur. Psal. 36. Sed dicendum, quod verum est interius, quia non contristabit justum quicquid ei acciderit.
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Fluminis. Sub quadam similitudine posuit tribulationes quas sancti sustinuerunt; hic autem sub alia similitudine proponit divinam consolationem quantum ad duo: scilicet quantum ad affluentiam divinae gratiae, et quantum ad solatium divinae praesentiae, ibi, Deus in medio ejus. Et sicut tribulatio exprimitur sub similitudine aquarum sonantium et turbatarum, ita consolatio exprimitur sub similitudine fluminis, quod signat gratiam propter aquae abundantiam, quia in gratia est abundantia donorum. Psal. 64: flumen Dei repletum est aquis. Et quia derivatur a principio, scilicet fonte, sed non fons a flumine quia fons est in suo principio, et spiritus sanctus est a patre et filio. Apoc. ult.: ostendit mihi fluvium aquae vivae splendidum sicut chrystallum, procedentem a sede Dei et agni. Item quia fluvius movet arenam et lapides, sic spiritus sanctus movet cor ad opus. Joan. 7: flumina de ventre ejus et cetera. Sed aliqui sunt fluvii qui habent tardum motum: non est talis iste, quia est festinus: unde dicit, impetus fluminis. Et hoc refertur ad duo. Primo, quia spiritus sanctus gratia perfundit subito cor. Act. 2: factus est repente de caelo sonus et cetera. Alio modo, quia spiritus impetu sanctus amoris movet cor. Isa. 56: cum venerit quasi fluvius violentus. Rom. 8: qui spiritu Dei aguntur, hi filii Dei sunt. Cant. 4: fons hortorum etc. quae fluunt impetu de Libano. Hieronymus habet, fluminis divisiones. Et hae sunt gratiae spiritus sancti: quia, divisiones gratiarum sunt, 1 Cor. 12. Effectus est duplex. Jucunditatis est unus: et hoc designat cum dicit, laetificat civitatem Dei. Et hoc manifestatur ex auctoritate sacrae Scripturae, quae dicit Rom. 14: regnum Dei non est esca et potus, sed justitia et pax et gaudium in spiritu sancto. Gal. 5: fructus spiritus est pax, gaudium et cetera. Et quia facit amare Deum. Et in hoc amore semper est jucunditas, quia quilibet delectatur in praesentia amati: et qui diligit Deum, habet Deum praesentem. 1 Joan. 4: qui manet in caritate et cetera. Haec civitas est Ecclesia. Psal. 86: gloriosa dicta sunt de te, civitas Dei et cetera. Tria sunt in ista civitate, quae sunt de ejus ratione. Primum est, quod sit ibi multitudo liberorum: quia si est ibi unus vel pauci, non est civitas: et similiter si sunt servi. Et hoc maxime invenitur in Ecclesia. Gal. 4: non sumus ancillae filii, sed liberae. Secundum est quod habeat sufficientiam per se. In vico enim non inveniuntur omnia necessaria vitae humanae sanis et infirmis; sed in civitate oportet invenire omnia necessaria ad vitam. Et haec sufficientia est in Ecclesia: quia quicquid necessarium est ad vitam spiritualem, invenitur in ea. Psal. 64: replebimur in bonis domus tuae. Tertium est unitas civium: quia ab hoc, scilicet ab unitate civium, civitas nominatur; quia civitas quasi civium unitas. Et haec est in Ecclesia. Joan. 17: ut sint unum in nobis, sicut et nos unum sumus. Haec ergo civitas laetificatur per gratiam spiritus sancti in eam descendentem. Secundus effectus est sanctitatis: unde dicit: sanctificavit tabernaculum suum altissimus. Hoc tabernaculum uno modo est ipsa civitas. In civitate habitant quiescentes; in tabernaculo militans Ecclesia, quae hic habet pacem, scilicet ex Deo: et tamen patitur inquietem a mundo. Joan. 16: in mundo pressuram habebitis; in me autem pacem. Et ideo propter primum dicitur civitas: propter secundum dicitur tabernaculum. Hoc ergo sanctificavit altissimus per proprium sanguinem. Hebr. ult.: Jesus ut sanctificaret per suum sanguinem et cetera. Item per sacramenta in quibus operatur virtus sanguinis Christi. 1 Cor. 6: sed abluti estis, sed sanctificati estis, sed justificati estis. Vel aliter. In civitate et in exercitu est principale tabernaculum regis vel ducis: ita in hac civitate, idest Ecclesia, principale tabernaculum est corpus Christi. Et corpus tabernaculum dicitur. 2 Pet. 1: sciens quod velox est depositio tabernaculi mei. Et sic corpus Christi est tabernaculum, quia in eo est tota plenitudo divinitatis. Hoc tabernaculum sanctificavit altissimus: non quod aliquando non fuerit sanctus, sed quia in ipsa conceptione sanctum ipse formavit: quod fuit singulare in Christo.
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Deus in medio ejus. Hic ponitur consolatio ex praesentia. Et primo ponit beneficium hujus praesentiae; secundo effectus, ibi, non commovebitur. Dicit ergo, Deus in medio, scilicet Ecclesiae. 1 Cor. 14: vere protestans quod Deus est in vobis. Et dicit, in medio, ut ostendat quod non est acceptor personarum, ut dicitur Act. 10, et Eph. 6. Medium autem dicitur quod aequaliter distat ab extremis. Et Deus quantum est in se aequaliter se habet ad omnes: Luc. 24: stetit Jesus in medio discipulorum: Gen. 2: lignum vitae erat in medio Paradisi. Vel ideo dicit, in medio, quia cor dicitur esse in medio hominis. Quia ergo habitat in cordibus nostris, ideo dicitur esse in medio. Effectus est duplex: stabilitas contra mala, et firmitas ad bona. Dicitur ergo, quia Deus est in medio ejus, scilicet istius civitatis, non commovebitur, idest firma reddetur et stabilis: Ps. 124: qui confidunt et cetera. Matth. 16: portae Inferi non praevalebunt adversus eam. Quantum ad secundum dicit, adjuvabit eam Deus: quod non solum oportet quod detur stabilitas contra mala, sed auxilium ad bona implenda. Dicit ergo, adjuvabit eam Deus, idest Ecclesiam, mane diluculo. Per mane intelligitur principium boni operis. Quidam dicunt, quod principium boni est a naturali principio, sed finis et consummatio est a Deo. Sed contra est, quod hic dicit quod mane, idest ab exordio boni operis. Unum exordium boni operis ex parte intellectus est cogitatio, aliud ex parte voluntatis: et haec duo sunt a Deo, quia, non sufficientes sumus cogitare aliquid a nobis (ut apostolus dicit 2 Cor. 3), sed sufficientia nostra ex Deo est. Item in ipso est velle et perficere, ut idem apostolus dicit Phil. 2. Et per hoc quod additur, diluculo, designat quod Ecclesia juvatur per spiritualem illuminationem spiritus sancti: Isa. 60: surge, illuminare et cetera. Alia littera habet, vultu suo: et hoc refertur vel ad statum praesentem; et sic signat praesentiam auxilii ejus, quasi principaliter ei subvenientis, secundum illud Psalm. 39: ostende nobis, domine, faciem tuam, et salvi erimus. Vel ad statum futurum; quasi dicat: modo est in medio ejus: et permittit eam conquassari, sed in futuro praebebit ei auxilium aspectu vultus sui: Ps. 20: laetificabis eum in gaudio cum vultu tuo. In Hebraeo est talis littera. Et si pro eodem accipiatur mane et diluculo, scilicet considerationis diluculi, quia optima et ad contemplandum hora matutina; Ps. 5: mane astabo tibi. Item Ps. 62: in matutinis meditabor in te; quasi dicat, adjuvabit eam Deus vultu suo, idest in contemplatione suae altitudinis. Et possunt haec referri ad b. virginem, quia ipsa est civitas, in ipsa habitavit, ipsam fluminis impetus, scilicet spiritus sanctus, laetificavit, ipsam sanctificavit in utero matris suae, postquam formatum fuit corpus et creata anima. Tunc primo operuit gloria domini tabernaculum, ut dicitur Exod. 40. Et est alia sanctificatio b. virginis et aliorum sanctorum: quia alii sic sanctificati fuerunt quod nunquam mortaliter peccaverunt, tamen venialiter sic: 1 Joan. 1: si dixerimus quia peccatum non habemus et cetera. Beata autem virgo nec mortaliter nec venialiter umquam peccavit: Cant. 4: tota pulchra es amica mea et cetera. Et ideo dicit, non commovebitur, nec veniali peccato. Et ideo dicit, adjuvabit eam Deus mane diluculo, idest adhuc ea existente in utero. Et hoc est quod dicit, quod auxiliatus est ei dominus in ipso ortu matutino.
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Conturbatae sunt gentes. Supra Psalmista posuit afflictionem aliorum et consolationem propriam sub similitudine; hic autem exponit primo quod dictum est de afflictione; secundo de consolatione, ibi, dominus virtutum; et ordinate exponit omnia. Supra loquens de tribulatione, dicit, sonuerunt et turbatae sunt: ubi tetigit turbationem et causam, in fortitudine. Item turbationem aquae: et exponit cum dicit, conturbatae sunt gentes: Apoc. 17: aquae multae, populi multi. Conturbati sunt, in malo, quia insanierunt contra Christum. Vel in bono: quia qui ad bonum convertitur, sentit afflictionem propter consuetudinem praeteritam. Item turbati sunt montes. Et dicit, inclinata sunt regna, idest reges terrae humiliati sunt ad fidem Christi: Isa. 49: vultu in terram demisso adorabunt te. Et causam exponit, cum dicit, dedit vocem suam. Supra dixit, in fortitudine: in veteri autem testamento dicit, dedit vocem, sed per prophetas sed postea per seipsum. Psalm. 17: intonuit de caelo et cetera. Cant. 2: sonet vox tua in auribus meis. Ad hanc vocem, mota est terra, primo Judaeae, postea tota terra universaliter: Isa. 24, commotione commovebitur terra. Quidam autem commoti sunt in malum per vocem Christi: sicut Pharisaei et alii multi. Quidam in bonum, sicut apostoli, et qui conversi sunt ad fidem.
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Dominus virtutum. Hic exponit quod dicit de consolatione, scilicet quod dicit, Deus in medio ejus. Et describit Deum adjuvantem, et ejus praesentiam et ejus auxilium. Deum describit dupliciter: quia dominus virtutum, quia dominatur non solum creaturis inferioribus, sed etiam virtutibus caelestibus. Non erat sufficiens homini quod mitterentur Angeli, quos misit ad dationem veteris testamenti; sed oportebat quod ipse veniret, ut innotescat, quod anima hominis est tantae excellentiae quod non nisi in Deo virtutum potest beatificari: Ps. 79: domine virtutum respice et vide et cetera. Et est nobiscum primo per carnis similitudinem: Phil. 2: in similitudinem hominum factus. Item per familiarem conversationem: Baruch 3: post haec in terris visus est et cetera. Item per gratiam inhabitans nos: Ephes. 3: inhabitare Christum per fidem et cetera. Et ideo dicitur Emmanuel, idest nobiscum Deus. Susceptor noster Deus Jacob. Hic ostendit auxilium quod habet a Deo, quia ipse susceptor noster est, qui suscepit nos in suam curam: Ps. 3: tu autem, domine, susceptor meus es. Vel ostendit quomodo sit nobiscum, quia scilicet suscepit nostram naturam: Hebr. 2: nusquam Angelos apprehendit, sed semen Abrahae. Ideo dicitur Deus Jacob. Deus virtutum dicitur propter gentiles, ne credant quod non habeamus alium Deum quam ipsi: Hebr. 2: non confunditur vocare eos fratres dicens: nuntiabo nomen tuum fratribus meis, in medio Ecclesiae laudabo te (Ps. 21).
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Venite et videte opera. Hic exprimit tranquillitatem subsequentem: et facit tria. Primo excitat attentionem. Secundo proponit tranquillitatem. Et tertio inducit conclusionem. Primo ergo inducit in considerationem divinorum operum; et ideo dicit, venite per fidem: 2 Cor. 5: per fidem ambulamus. Et videte, per studium et diligentiam: Matth. 11: venite ad me omnes et cetera. Et videte, idest considerate: opera domini: Isa. 3: opus domini non respexistis. Dicitur peccatoribus Ps. 138: mirabilia opera tua et cetera. Quae posuit prodigia super terram. Haec opera sunt prodigia, quae praetendunt aliquid in futurum. Et mirabilia quae tempore Christi fuerunt, sive circa mortem Christi, sive in vita quae fecit: quae omnia fuerunt signa alicujus futuri. Et sunt super terram, idest super omnem naturalem virtutem. Et quae sunt ostendit, auferens bella. Primo fuit opus pacis. Secundo ostendit magnitudinem operis hujus. Tertio utilitatem, abstulit bella, quia in tempore nativitatis Christi in toto mundo facta est pax: Ps. 71: orietur in diebus ejus justitia, et abundantia pacis: Ps. 75: ibi confregit potentias. Et haec significabant pacem quam venit facere Christus inter Deum et humanam naturam. Magnitudo pacis ostenditur quantum ad locum, quia, usque ad finem terrae, quia fuit quasi universalis pax. Ad litteram, tempore nativitatis Christi: quia jam quiescentibus bellis civilibus, Octavianus dominabatur toti mundo. Et haec pax praetendebat quod pax Christi derivari debebat in omnibus hominibus. Luc. 2: gloria in altissimis Deo, et in terra pax hominibus. Secundo quantum ad tempus, quia diuturna. Et hanc diuturnitatem describit, quia si homo timet bellum, conservat arma.
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Et ideo dicit, arcum conteret, et confringet arma; quasi dicat, tamdiu durabit pax, quod omnes tradent oblivioni arma: quia illa pax diu durabit: Isa. 2: conflabunt gladios suos in vomeres, et lanceas suas in falces. Et describit arma impugnationis quae a remotis percutiunt: unde dicit, arcum conteret: Osee 1: conteram arcum Israel in valle Jesrael. Et quandoque de prope: et hic est gladius et lancea. Item describit arma defensionis, quia scuta comburet igni. Et haec significabant perpetuitatem pacis fiendae per Christum: Isa. 9: multiplicabitur ejus imperium, et pacis non erit finis. Conteret arcum, idest dolosas machinationes: Ps. 36: arcus eorum confringatur. Et confringet arma, idest manifestas insidias: Luc. 11, cum fortis armatus et cetera. Et scuta comburet igni, idest obstinatarum mentium defensiones, quibus nituntur resistere divinae voluntati: Job 41: corpus ejus sicut scuta fusilia, et compactum squammis sese prementibus. Haec comburet igne spiritus sancti, qui dissolvit duritiam cordium: Luc. 12: ignem veni mittere in terram.
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Vacate et videte. Hic finis est pacis. Finis pacis temporalis, secundum philosophum, est contemplatio veritatis. Unde pax est utilis finis vitae activae, et pax ordinatur ad contemplationem. Et secundum Augustinum, Christus procuravit pacem Romani imperii, ut apostoli discurrerent per totum mundum. Et ideo dicit ex quo est tanta pax, vacate et videte. Unde patet quod Deus dat pacem ut non vacent malis operibus, sed contemplationi veritatis: 1 Cor. 7: ut vacetis orationi: Eccl. 39: et in prophetis vacabit. Videte, dicit duo: primo quod Christus est verus Deus: secundo quod ejus fides debeat divulgari per totum mundum. Quantum ad primum dicit quod sit Deus: Deut. 32: videte quod ego sim solus, et non sit alius praeter me. Quantum ad secundum, exaltabor in gentibus, idest demonstrabor altus in fide gentium: Malach. 1: ab ortu solis et cetera. Et ponit hoc iterato, exaltabor in terra, scilicet Judaeorum, quae dicitur terra propter stabilitatem: Rom. 11: donec plenitudo gentium intraverit, et sic omnis Israel salvus erit.
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Ostendit ex his magnitudinem Dei; cum dicit, Deus virtutum nobiscum; quasi dicat: et his operibus Dei magnis tunc ostensis possumus dicere, quod dominus virtutum est nobiscum. Et hoc expositum est supra.
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v. 2 Deus nobis (est) refugium et fortitudo (ut) auxihum in tribulationisinventus est.valde (hebr, sim. Hier, Aq Sym εὑρέθη, σφόδρα, al. ἐν θλίψεσιν εὑρισχόμενος). Inde oritur summa fiducia
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v. 3 propterea non timebimus, dum tremit terra et recordatio recens et vehementissima in ipsis symbolis terrae vacillantis (seu locum suum mutantis ? hebr) et πιο πὶ concussorum clare exprimitur; montes radices habent in profundo mari, tamquam columnae ad terram firmandam. 51 ipsi concutiuntur, iam ruina proxime instat. Ita in expeditione Sennacherib omnia corruere videbantur. Eius invasionis impetus delineatur
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v. 4 sonuerunt et turbatae sunt aquae, τὰ ὕδατα αὐτῶν (scil. θαλασσῶν in v. 3) — unde in vulg eorum ; conturbati sunt montes in fortitudine eius in elatione eius, scil. maris; ipsi montes vacillant percussi fluctibus maris intumescentis. Ita secundum LXX et vulg. In hebr legitur imperfectum ; unde haud male Sym, Hier arcte haec adpectunt ad antecedentia : sonantibus et intumescentibus gurgitibus eius et agitatis montibus in potentia eius. Uti supra iam dictum est, post v. ἀ inseri debebit versus intercalaris; et ad hanc insertionem optime congruit hebr imperfectum : strepant, aestuent aquae eius, concutiantur montes in elatione eius, Dominus exercituum nobiscum est, munimentum nobis est Deus Iacob. Atque tale Dei auxilium urbs Ierusalem experta est
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v. 5 fluminis impetus laetificat civitatem Dei, hebr fluvius — divisiones eius laetificant urbem Dei; Aq Sym Hier fluminis divisiones; allusionem fieri ad aquas Siloe quae vadunt cum silentio, Ag. Gen.; praeterea putat Ag. potius alludi ad Is. 22,11 et Eccli 48,19; Ezechias munivit civitatem suam et induxit in medium ipsius aquam et fodit ferro rupem et aedificavit ad aquam (recipiendam) puteum; de aquaeductu et aquis in urbem inductis vide 4 Reg. 20,20 et 2 Par. 32,30. Fluvium hunc sensu spirituali esse intelligendum, iam 1208. Aug. monent et explicant Ag. Gen. de copiosa gratia Dei, similiter uti Ps. 35, 9; in oppositione ad tumentes maris fluctus, 1.e. ad tumultum et irruptionem hostium eorumque terrorem exhibetur fluvius afferens laetitiam; cf. Is. 66,12 ecce ego declinabo super eam quasi fluvium pacis. Pro terrore hostih Deus tribuit laetitiam; nam sanctificavit tabernaculum suum Altissi-. consistit (cf. 3 Reg. 9,3), vel, uti Sym, Hier reddunt hebr, tamquam appositionem ad civitatem 161 : 55 ἅγιον τῆς χατασχηνώσεως τοῦ ὑψίστου, sanctum tabernaculum Altissimi. Cum hebr habeatur pluralis : sanctuarium habitationum, innuitur prae Silo et Gabaon urbem Ierusalem esse excellentius Dei tabernaculum. Uti templum, ita
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v. 6 Deus in medio eius, unde nihil sinistri urbs experitur : non. commovebitur; cf. Is. 31, 89. non 180101 ibi sagittam, non occupabit eam clypeus, et non mittetin circuitu eius aggerem; verum adiuvabit eam Deus mane diluculo, Hier in ipso ortu matutino, quomodo auxiliatus sit ei, narratur 4 Reg. 19,95 et Is. 37,36. In versione melius exprimitur tempus praesens : non commovetur, adiuvat.
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| fremuerunt, inclinata sunt regna, vacillarunt, dedit vocem suam, tonut % Deus, movetur terra, ita ut mota sit terra (hebr imperfectum). Et eur A ita evenerit, declaratur vérsu intercalari : v. 8 Dominus virtutum: E nobiscum, susceptor noster, munimentum seu arx nobis est Deus lacob; Haec Dei opera ut bene perpendant, monet psalmista v. 9 venite videte opera Domini, qui posuit consternationes (vastationes) in terra; τέρατα, prodigia bene dicuntur de terroribus: incussis ob repentinam illam cladem Assyriorum; illa prostratione enim simul finem fecit. | totius illius expeditionis Sennacherib v. 10 auferens bella usque ad DE finem terrae, Sennacherib iam non reversus. est; mansit in. Ninive : (4 Reg. 19,36. Is. 37.37); arcum conterit et concidet hastam, currus. 2% comburit igni (hebr); quae sunt sententiae attributae quibus illud 2 auferens seu quiescere faciens bella explicatur. Ex hisce autem, quae τῆς: tanta potentia Deus patravit, discant gloriam Dei v. 11 6 desi- | nite, allocutio scil. ad gentes, ut ab omni conatu contra populum Dei desistant, e£ videte, i.e. considerate et clare discite, quoniam ego sum. Deus, excelsus in gentibus, qui inter gentes se excelsum exhibet, excel- | sus in terra; 6207/8207, exaltor, sum excelsus. Concluditur triumphali - . versu intercalari v. 12 Dominus exercituum nobiscum, arx nobis Deus | Iacob. |
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… data al nome della natura divina, Elōhim, che però si rivela spesso secondario e sostituito all'originale Jahweh (cf. Ps. 14 con 53; 40, 14-18 con 70; inoltre Jahweh è richiesto dalla grammatica in Ps. 59, 6; 80, 5, 8, 20; e dallo stile in Ps. 43, 4; 45, 8; 48, 15; 50, 7). La sezione formata dai ll. II-III ebbe dunque, per un periodo, esistenza indipendente dalle altre due, e allora subì la ritrattazione di cui porta le tracce. È probabile …
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TIRO (EBR.-FENICIO ŞOR, ŞOR; CF. ŞOR « ROCCA »; GR. TOPOÇ; MOD. ŞUR)
In seguito i riferimenti biblici a T. acquistano contorni letterari e moraleggianti: allusione compiaciuta, benché indiretta, al suo splendore (Ps. 45, 13: i suoi doni per nozze regali; ibid. 87, 4: tra i popoli che fanno omaggio a Sion); aspro rimprovero per la cattura e il
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.