As in the thirtenth Psalme, Christs Incarnation is prophecied, after that sinne abunded in the world: so here is foreshewed that after general wickednes, 5. Christ wil come to iudge the bad, 7. and deliuer the good.
1Unto the end, for Maeleth, understandings to David. The fool said in his heart: There is no God.Sul Maeleth: salmo di intelligenza di Davidde. Disse lo insensato in cuor suo: Iddio non è.Vnto the end, for Ma•leth; vnderstandings of Dauid. THE foole hath said in his hart: There is no God.In finem, pro Maëleth intelligentiæ David. Dixit insipiens in corde suo: Non est Deus. 2They are corrupted, and become abominable in iniquities: there is none that doth good.Si sono corrotti, e sono divenuti abbominevoli nelle iniquità, non havvi chi faccia il bene.They are corrupte, and become abominable in iniquities: there is not that doth good.Corrupti sunt, et abominabiles facti sunt in iniquitatibus; / non est qui faciat bonum. 3God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.Dio gettò lo sguardo dal cielo sopra i figliuoli degli uomini per vedere se siavi chi abbia intelletto, o chi cerchi Dio.God hath looked forth from heauen, vpon the children of men: to see if there be that vnderstādeth, or seeketh after God.Deus de cælo prospexit super filios hominum, / ut videat si est intelligens, aut requirens Deum. 4All have gone aside, they are become unprofitable together, there is none that doth good, no not one.Tutti son usciti di strada, son divenuti egualmente inutili: non havvi chi faccia il bene, non ve n'ha nemmen uno.Al haue declined, they are become vnprofitable together: there is not that doth good, no there is not one.Omnes declinaverunt; simul inutiles facti sunt: / non est qui faciat bonum, non est usque ad unum. 5Shall not all the workers of iniquity know, who eat up my people as they eat bread?Non se n'avvedrann'eglino tutti coloro, che fan loro mestiero delle iniquità, che divorano il popol mio, come un pezzo di pane?Shal they not al know that worke iniquitie, that deuoure my people as food of bread?Nonne scient omnes qui operantur iniquitatem, / qui devorant plebem meam ut cibum panis ? 6They have not called upon God: there have they trembled for fear, where there was no fear. For God hath scattered the bones of them that please men: they have been confounded, because God hath despised them.Non hanno invocato Dio: ivi tremaron di paura; ove non era timore. Imperocché Dio ha spezzate le ossa di coloro, che godon la grazia degli uomini: son rimasi svergognati, perché Dio gli ha dispregiati.God they haue not inuocated: there haue they trembled for feare, where no feare was. Because God hath dissipated the bones of them that please men: they are confounded, because God hath despised them.Deum non invocaverunt; / illic trepidaverunt timore, ubi non erat timor. / Quoniam Deus dissipavit ossa eorum qui hominibus placent: / confusi sunt, quoniam Deus sprevit eos.
7Who will give out of Sion the salvation of Israel? when God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.Chi darà di Sionne la salute di Israele? Quando Dio libererà il popol suo dalla schiavitù, esulterà Giacobbe, e rallegrerassi Israele.Who wil geue out of Sion the saluation of Israel? when God shal conuert the captiuitie of his people: Iacob shal reioyce, and Israel shal be glad.Quis dabit ex Sion salutare Israël ? / cum converterit Deus captivitatem plebis suæ, / exsultabit Jacob, et lætabitur Israël.
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Maeleth, or Machalath. A musical instrument, or a chorus of musicians: for St. Jerome renders it, per chorum; (Challoner) and Aquila, "for dancing." Sixtus V, etc., read incorrectly, "for Amalec."
Menochius
The psalm is nearly the same with the 13th, (Calmet) except ver. 6. (Menochius)
Berthier
We know not the reason why David gave this second copy, omitting the name of Jehovah. (Berthier)
Worthington
St. Augustine explains it of the dangers of the latter times. (Worthington)
Calmet
It seems to speak of the return from captivity, ver. 7. (Calmet)
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Challoner
God hath scattered the bones, etc. That is, God hath brought to nothing the strength of all those that seek to please men, to the prejudice of their duty to their Maker. (Challoner)
Berthier
That. Hebrew, "who besiege thee. Thou hast confounded them, because," etc. Septuagint seem to have read more correctly, as no one has been addressed before. (Berthier)
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Calmet
Glad. The Fathers explain this of Christ's redemption. The captives doubted not but that they should be speedily set at liberty, as the prophets had assured them. (Calmet)
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Maeleth.... Or Machalath. A musical instrument, or a chorus of musicians, for St. Jerome renders it, per chorum.
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God hath scattered the bones, etc.... That is, God has brought to nothing the strength of all those that seek to please men, to the prejudice of their duty to their Maker.
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Weakenes, or mourning,
S. Augustin expoundeth this Psalme as an instruction to those that suffer persecution and iniuries, especially nere the end of the world.
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God wil ouerthrow al the counsels, and forces
of worldlie politiques.
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The true Church afflicted desireth Christs coming to deliuer the oppressed.
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sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… But this one alone more madly than the rest has dared to assail the very Godhead, and to assert that the Word is not at all, and that the Father was not always a father; so that one might reasonably say that that Psalm was written against them; ‘The fool hath said in his heart, there is no God
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 68
But wherefore “like unto this?” Because this makes the way for that, and by it is again established; “For every one that doeth evil hateth the light, neither cometh to the light;” and again, “The fool hath said in his heart, There is no God.” And what in consequence of this? “They are corrupt, and become abominable in their ways.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 40.8
… for ye may possibly have faith without love. I do not exhort you to have faith, but love. For ye cannot have love without faith; the love I mean of God and your neighbour; whence can it come without faith? How doth he love God, who doth not believe on God? How doth the fool love God, “who saith in his heart, there is no God”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.2
2. “The unwise man hath said in his heart, There is no God” (
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.17
… And if not, that I may know.” Why does Scripture also say of God: “And the Lord came down to see the city and the tower, which the sons of men builded.” Why also does the prophet say in the Book of the Psalms: “The Lord looked down upon the children of men, to see if there were any that did understand, and that did seek God”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.3
… For after there had gone before the verse, “The unwise man hath said in his heart, There is no God;” as if reasons were required why the unwise man could say this, he hath subjoined, “Corrupted they are, and abominable have become in their iniquities” (
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.4
4. “The Lord from Heaven hath looked forth upon the sons of men, that He might see if there is one understanding and seeking after God” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.4
… For the words are of one inquiring, of one not knowing. “God from Heaven hath looked forth,” etc. And as though He had found what He sought by looking upon, and by looking down from Heaven, He giveth sentence: “All men have gone aside, together useless they have become: there is not one that doeth good, not so much as one” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.7
… “Unto all that call upon Thee.” What is it then which Scripture saith in many places: “They shall call, and I will not hear them”? Yet surely Thou art merciful to all that call upon Thee; but that some call, yet call not upon Him, of whom it is said, “They have not called upon God.”
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san Tascio Cecilio Cipriano † 258 d.C. On the Dress of Virgins 5
5. But if continency follows Christ, and virginity is destined for the kingdom of God, what have they to do with earthly dress, and with ornaments, wherewith while they are striving to please men they offend God? Not considering that it is declared, “They who please men are put to confusion, because God hath despised them;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.56
In the fifty-second Psalm: “They that please men are confounded, because God hath made them nothing.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
III. They then who are angry with us on the ground that we are bringing in a strange or interpolated God, viz.:—the Holy Ghost, and who fight so very hard for the letter, should know that they are afraid where no fear is;
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 12
… or again, if he is caught by a hedge, he will think that a man or an evil spirit has hold of him, and great is the alarm, and great the perturbation. Such as these are the things they fear. “There were they in great fear,” it saith, “where no fear was” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 10
… For if when thy master seeth thee not, thou doest thy duty and what is for his honor, it is manifest that thou doest it because of the sleepless Eye. “Not with eye-service,” he saith, “as men-pleasers”; thus implying, “it is you who will have to sustain the damage.” For hear the prophet saying, “God hath scattered the bones of the men-pleasers.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.27
… they cover up their faces, all but one eye, which they keep free to see with. Their dress is sombre, their girdles are of sackcloth, their hands and feet are dirty; only their stomachs—which cannot be seen—are hot with food. Of these the psalm is sung daily: “The Lord will scatter the bones of them that please themselves.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.7
… Against such parties it is said, “If I yet pleased men, I should not be the servant of Christ;” and, by the prophet, “They who please men are put to shame, because God hath despised them;” and again, “God hath broken the bones of those who please men;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.4
… “He that glorieth,” saith the Apostle, “let him glory in the Lord.” This solidity is brought down to the dust if one through pride despising the secrecy of conscience, where God only proves a man, desires to glory before men. Hence comes what the Psalmist elsewhere says, “God shall bruise the bones of them that please men.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.6
6. “Shall not all know that work iniquity, that devour My people for the food of bread”? (
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san Gregorio di Nissa † 395 d.C. Against Eunomius 4.6
… But Eunomius abhors the idea of generation, and excludes it from the Divine doctrine, slandering the term by his fleshly speculations. Well, our discourse, in what precedes, showed sufficiently on this point that, as the Psalmist says, “they are afraid where no fear is
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.8
8. For this reason what followeth concerning them? “There have they feared with fear, where there was no fear” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 11.12
And so the Apostle warns us: “Be not desirous of vainglory.” And the Lord, rebuking the Pharisees, says, “How can ye believe, who receive glory from one another, and seek not the glory which comes from God alone?” Of these too the blessed David speaks with a threat: “For God hath scattered the bones of them that please men.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 11.19
… viz., thinking on that saying of David: “The Lord hath scattered the bones of those who please men.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.8
… Wherefore this? Because out of sons of men have been made sons of God. For so long as they remain, and will not, there is not one that doeth good, there is not so much as one. “They were confounded, for God hath despised them.” And as though to these very persons He were turned, He saith, “Who shall give out of Sion salvation to Israel?” (
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Dixit insipiens. Supra Psalmista arguit nequitiam peccatorum ex parte affectionis ad peccatum; hic arguit eorum nequitiam ex contemptu Dei. Titulus: in finem intellectus David pro Amalech. Huius historia habetur I Reg. XVII quando David fugiens venit ad Achis regem Philisthinorum qui dedit ei civitatem Siceleg, et contigit quod Amalecitae, eo absente, incenderent civitatem, tandem David insecutus est eos et recuperavit praedam. Mistice per David significatur Christus; et sicut in Glossa dicitur, Amalecitae populus lambens sanguinem, et significant Antichristum et suos qui lambunt affectu carnalia. Matt. XVI: caro et sanguis, etc.: ergo sicut interpretetur malitia eorum, et ex hoc ducuntur in Christum. Augustinus dicit pro maeleth, quod interpretatur dolens et parturiens; et significat Ecclesiam, de qua Ioan. XVI: mulier cum parit tristitiam habet, etc.; et sic est (Psalmus) pro tribulationibus quas patitur Ecclesia pro malis mundi. Et hoc ergo est per Core, qui fuit unus de cantoribus principibus; et sic iste Psalmus cantatus est eius ministerio. Item sciendum est quod iste Psalmus positus est supra XIII; non tamen est idem circulus, nec omnes versus, et ibi introducitur propter primum adventum Christi; hic propter adventum Christi ad iudicium. Et circa hoc duo facit. Primo ponit peccatorum malitiam. Secundo introducitur divinum iudicium, ibi, dominus de coelo. Circa primum duo facit. Primo ponit radicem mali, scilicet contemptum. Secundo ostendit quid ex tali radice sequitur, ibi, corrupti sunt. Sciendum est quod sapientia, si proprie sumatur, differat a scientia, quia sapientia est circa divinorum cognitionem, scientia circa humanorum cognitionem. Vir insipiens contemnit cognitionem divinorum. Tob. XXI: recede a nobis, et scientiam viarum tuarum nolumus. Rom. I: obscuratum est insipiens, et cetera. Dixit ergo insipiens; idest contempsit Deum et scientiam Dei; et hoc fecit in corde suo, dixit: non est Deus. Contra; Anselmus dicit, quod nullus potest cogitare Deum non esse. Dicendum quod dupliciter potest aliquid esse nobis ignotum. Uno modo propter se; alio modo propter nos. Primo modo sunt nobis ignota illa quae habent primum de esse, ut contingentia, materia prima, motus et tempus. Secundo modo sunt nobis ignota illa quae excellunt cognitionem nostram. Dico ergo quod si consideremus Deum secundum se ipsum, sic non potest cogitari non esse, et nulla propositio est magis nota illa cuius praedicatum includitur in subiecto. Esse Dei est eius essentia, et ideo haec propositio: Deus est, est maxime per se nota, tamen quoad nos essentia Dei non est nobis nota, sed innoscitur nobis per suos effectus; et inde est quod qui negat aliquos effectus Dei, puta providentiam hominum bonorum et malorum et omnium universaliter, et miracula Dei, et quod omnipotens non sit, negat Deum, et dicit in corde, quia a Deo est in corde omnium quod Deus sit, quod nullus quidem hoc velit, reputatur insipiens, quod dicat Deum non esse. Vel insipiens, idest Iudaeus. Psalm.: intelligite insipientes; quod dixit quod Christus non est Deus. Ioan. X: tu homo cum sis, facis te ipsum Deum.
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Corrupti sunt. Hic est effectus malitiae eorum. Sicut timor, cognitio et amor Dei est principium omnis boni operis, ita sublata cognitione et amore Dei omnis bona vita tollitur. Et primo ostendit quod sequitur quantum ad operationem mali: secundo quantum ad amissionem boni. Sunt duo mala quae consequuntur. Primum est quia corrupti sunt. Corpus corrumpitur per exalationem caloris naturalis et per subtractionem actualis caloris exterioris. Calor naturalis animae humanae est ipse Deus; et ideo quamdiu est in anima cognitio de Deo anima continet suam formam quam Deus impressit, scilicet innocentiam et imaginem divinam, sed quando iste calor exalatur, subtrahitur actualis calor, scilicet concupiscentiae calor et timoris, corrumpitur anima, et consequenter sequitur quod multi timorem et amorem et Dei cognitionem a se abiiciant et corrumpantur in immunditiis; et ideo abominabiles facti sunt in iniquitatibus. Osee IX: facti sunt abominabiles sicut ea quae dilexerunt. Et dicit iniquitatem, idest propter iniquitates, et amittunt etiam bonum. Unus non est qui facit bonum. Ier. IV: sapientes sunt ut faciant mala, bona autem facere nescierunt.
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De coelo prospexit. Hic ponitur Dei iudicium contra malos. Et primo inducitur consideratio iudicis. Secundo ostenditur quid iudex inveniat, quia omnes declinaverunt. Tertio additur sententia, nonne sciunt? Causa quia negant Deum est, quia credunt quod propter suam altitudinem Deus non aspiciat novissima. Iob XXII: an non cogitas quod Deus excelsior sit caelo? etc. dicis quid? Per caliginem iudicat, circa cardines caeli perambulat, nec nostra consederat. Sed hoc ad perfectionem suae sapientiae spectat quod omnia prospiciat. Ps.: quis sicut Deus noster, qui in altis habitat et humilia respicit in coelo et in terra? Et ideo dicit quod dominus etiam de coelo prospexit, idest considerat filios hominum de sua altitudine. Eccli. XVI: quae est enim anima mea in tam immensa creatura? Prov. XVI: omnes viae hominum patent oculis suis. Ps.: dominus de coelo in terram prospexit. Vel de coelo, idest de Christo. Vel de anima iusti. Inquirit in filiis hominum ut videat si est intelligens, aut requirens Deum. Differentia est inter Deum et hominem quia iudices homines inquirunt quae exterius aguntur, Deus autem intuetur cor. Psalm.: scrutans corda et renes Deus.
In corde. Sunt duo quae oportet circa Deum fieri, scilicet ut intellectus intus figatur in Dei cognitionem et affectus tendat in Deum sicut in finem. Unde dicit ideo prospicit ut videat si est intellectus. Et si de iusto intelligatur, in suavitate redarguens; si autem intelligatur de malo, sicut de eo dicitur noluit intelligere ut bene ageret, sic est requirens, scilicet facturus ut perveniat ad ipsum. Ps.: quaerite dominum, et vivet, et cetera. Sed dominus prospiciens, ut hoc videat invenit malitiam abundantem.
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Omnes declinaverunt. Et tangit primo recessum a radice. Secundo dicit quod inde sequitur. Et circa hoc exponit. Dicit ergo, hic inquirit, sed invenit quod omnes declinaverunt, simul inutiles facti sunt; et iterum, non est qui faciat bonum. Ab intelligentia et inquisitione Dei omnes recesserunt. Isaiae LIII: unusquisque declinavit in viam suam. Ex hoc sequitur quod sunt inutiles et sibi et aliis. Nam qui non habent amorem Dei non habent veram fidem; quaecumque opera de genere bonorum faciat inutilia sunt sibi ad praemium vitae aeternae. Propterea dicit, simul inutiles facti sunt, idest inutilia opera fecere. Cor. XIII: si distribuero in cibos pauperum, et cetera. Isaiae XIV: proiectus de sepulcro tuo, et cetera. Et exponit quomodo sunt inutiles, quia non est qui faciat bonum, quia ea quae non fiunt in virtute fidei et non sunt informata amore Dei, non sunt bona simpliciter. Rom. XIV: quod non est ex fide, mortuum est. Et quod declinaverunt ostendit cum dicit, non est usque ad unum, idest nec unus invenitur bonus. Sed numquid non est aliquis bonus in universo? Dicendum, quod uno modo si referatur ad collegium malorum, sic nullus est bonus. Alio modo universaliter. Sic non est usque ad unum, idest usque ad Christum non est qui propria virtute sit bonus. Phil. II: Deus qui operatur in nobis.
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Nonne scient, et cetera. Supra induxit Psalmista iudicem prospicientem iniquitatem et inutilitatem. Hic agit de sententia iudicii. Et primo quantum ad condemnationem malorum. Secundo quantum ad salvationem bonorum, ibi, quis dabit, et cetera. Primo duo facit. Primo proponit quaestionem. Secundo propositam manifestat, ibi, quoniam Deus dissipabit. Circa primum duo facit. Primo investigat ipsum defectum poenitentiae. Secundo meritum poenae assignat, ibi, qui operatur. Circa primum considerandum est quod frequenter contigit quod in statu prosperitatis homines non recognoscant Deum, sed per poenas a Deo inflictas recordantur quod sit Deus, quasi dicat: et hoc necessarium est propter culpam. Psalm.: cognoscetur dominus iudicia faciens. Et huius exemplum habemus in Pharaone. Exod. V: nescio dominum. Et post poenas inflictas dixerunt (Aegyptii): fugiamus Israelem, dominus enim pugnat pro eis contra nos. Dictum est autem supra quod dixit insipiens non est Deus, et ob hoc dicit: nonne scient omnes qui operantur iniquitatem, saltem per poenas quod sit Deus? Quasi dicat: imo scient quod nullus potest poenas infligere nisi Deus. Et hoc necessarium est valde propter culpam quam commiserunt. Et commiserunt duplicem culpam, scilicet in opere et in affectu. Culpa est operatio iniquitatis; et ideo dicit, qui operantur iniquitatem. Iniquitas proprie est peccatum in proximum, quia opponitur aequitati. Hanc culpam exaggerat cum dicit: qui devorant plebem meam ut cibum panis. Cibus panis est assiduus et delectabilis, quasi dicat: isti in suis malitiis delectabiliter perseverant et in iniuriis inferendis delectantur. Michaee III: comederunt carnes populi mei et cadavera eorum, et abstulerunt bona eorum. Ierem. l: primus rex Assur. Quantum ad effectum dicit, Deum non invocaverunt. Dupliciter sunt inordinati peccatores in affectu. Primo per contemptum Dei. Secundo per inordinatum amorem ad temporalia. Quantum ad primum dicit, Deum non invocaverunt propter duo. Primo quia in Deum non credunt. Rom. X: quomodo invocabunt in quem non crediderunt? Secundo quia credunt sibi per se sufficere. Ps.: labia nostra a nobis sunt. Quantum ad secundum dicit, illic trepidaverunt ubi non fuit timor; quasi dicat: ex hac causa timuerunt ubi non est timendum. Verbo illic non locum sed causam designat. Unde dicit Augustinus quod timor ex amore causatur. Isti, scilicet mali, vel peccatores non nisi temporalium amorem habent; et ideo solum damna temporalia timent, idest, propter illam causam ubi non est, idest, propter quod non timendum. Matth. X: nolite timere eos, etc.; et ideo non est timendum in amissione temporalium, quia in ipsis non est proprie verum bonum nostrum, et certum est quod si adhaereremus Deo etiam hoc dabit nobis. Matth. VI: primum quaerite regnum Dei, et cetera.
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Quoniam dominus dissipavit. Hic manifestat quaestionem quomodo correctio fiat, idest propter poenam. Et inducit duplicem poenam, scilicet interiorem et exteriorem. Primum ostendit cum dicit, Deus dissipavit ossa eorum qui hominibus placent, idest qui finaliter desiderant hominibus placere. Per ossa intelligitur fortitudo. Haec autem fortitudo omnis (vel) est corporalis, et haec consumitur a Deo; (vel) est spiritualis, et haec consumitur per peccatum. Haec ossa sunt virtutes bonorum virorum; unde in cruce ossa Christi non fuerunt fracta. Sed latronum ossa fuerunt contrita. Sed dicit, eorum qui hominibus placent. Numquid placere hominibus est pravum? Videtur quod non. I Cor. X: sine offensione estote, et cetera. Item omnibus per omnia placeo, dicit apostolus. Dicendum, quod si aliquis velit placere alicui propter inanem gloriam, sive gloriam humanam habendam hoc est pravum in illis qui in hoc ponunt finem, quia tales confidenter peccant in occulto dummodo placeant in aperto. Aliquando autem aliquis vult aliis placere ut trahat eos ad Deum; et sic talis placentia est meritoria et bona; et sic volebat apostolus nos aliis placere, et sic placebat ipse. Contrarium ponitur poena exterior: unde dicit, confusi sunt, idest confundantur, quia peccata eorum deteguntur. Iob XX: revelabunt caeli iniquitatem eius, quia deceperunt, et quia perdent temporalia per quae credebant habere felicitatem. Ier. XX: confundentur vehementer. Ier. XVII: confundentur qui me persequuntur. Et hoc patientur quoniam Deus sprevit eos. Illi sunt honorati quos Deus amat. Psalm.: nimis honorati sunt, etc.; sed quos Deus sprevit sunt confusi.
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Quis dabit ex Sion? Hic agit de bonis. Et primo proponitur quaestio. Secundo responsio. Quaestio est talis. Quis ex Sion procedens salvabit Israel? Quis? Christus quia salus ex Iudaeis est: ergo ex Sion, idest ex Iudaeis, et ex David, et ex coenaculo Sion ubi apostoli spiritum sanctum receperunt, processerunt praedicatores salutis. Et haec non dabit nisi Deus. Et qualiter? Quando converterit captivitatem plebis suae. Nam plebs fidelis in captivitate, idest in carcere Diaboli tenebatur quam convertit Deus quando eam relaxavit. Ps.: converte, domine, captivitatem nostram, et cetera. Et quid sequetur ex hoc? Gaudium et laetitia. Ps.: in convertendo dominus captivitatem (Sion) facti sumus, et cetera. Sed est duplex status fidelium, scilicet luctae et coronae, meriti et praemii; et utrobique est gaudium. Et primum est gaudium de participatione gratiae. Rom. XIII: regnum est iustitia. Et ideo dicit exultabit Iacob. I Reg. II: exultavit cor meum, et cetera. In praemio est gaudium, dicit Glossa. Isai. XXXV: laetitia sempiterna, et cetera. Et ideo dicit, laetabitur Israel.
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v. 2 ibi in studiis, hic in ה ibi 06 3 : tur : non est usque ad unum, hic in v. 2 omittitur;
52:5
v. 5 ibi nonne b cognoscent, hic nonne scient ; ibi sicut escam panis, hic ut cibum panis. Maius discrimen cernitur in
52:6
v. 6, ibi enim legitur : quoniam Dominus in generatione iusta est; consilium inopis confudistis, quoniam Domi- - nus spes eius est;
52:7
v. 7. ibi cum averterit, hic cum converterit. In hebr haec notanda sunt : in v. 2 hic legitur עול (v. 14 (עלילה ; i v. 4 סג (14 4p); magis differt v. 6, Hier vertit : quoniam Deus 7 vit ossa cireumdantium te, SSH das quia Deus proiecit eos. Simi- | liter Aq Sym ὀστὰ τῶν παρεμβαλλόντων περὶ σέ, LXX ὀστὰ ἀνθρωπαρέσχων. Hebr emendant : Deus dissipavit ossa impii, confusi sunt. Qui hominibus placent, ἀνθρωπάρεσχοι intelhguntur hypocritae (ita Heracleotes, Didymus, in catena Cord ); unde LXX pro mass. הנך legerunt «n (cf. Iob 34,30, 36,13); syr: Deus dissipavit ossa eorum ; nam qui hominibus placent, confusi sunt. Ceterum vide Ps. 13.
52:103
… Esordendo dai testi del Nuovo Testamento, ove è chiaramente affermata la reale presenza, risalgono al Vecchio per individuarne le figure (τῶσις; manna, Melchisedec, agnello pasquale) e le allusioni (Ps. 5, 22; 33, 49; 52, 103 e Cant., vari passi). …
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.