A iust man encoregeth his owne soule to serue God in sincere humilitie, 9. exhorteth also al others to trust in God, not in false and worldlie pollicie, or wealth, because Gods powre and mercie wil render to euerie one as they deserue.
1Unto the end, for Idithun, a psalm of David.Per Idithun: salmo di David.Vnto the end, for Iduthun a Psalme of Dauid.In finem, pro Idithun. Psalmus David. 2Shall not my soul be subject to God? for from him is my salvation.Non sarà ella soggetta a Dio l'anima mia; mentre da lui dipende la mia salute?Shal not my soule be subiect to God? for of him is my saluation.Nonne Deo subjecta erit anima mea ? / ab ipso enim salutare meum. 3For he is my God and my saviour: he is my protector, I shall be moved no more.Imperocché ed egli è mio Dio, e mio Salvatore, mia difesa, non sarò più in agitazione.For he is my God, and my sauiour: my receiuer I shal be moued no more.Nam et ipse Deus meus et salutaris meus; / susceptor meus, non movebor amplius. 4How long do you rush in upon a man? you all kill, as if you were thrusting down a leaning wall, and a tottering fence.Fino a quando assalite un uomo, e voi tutti cercate di dar morte ad uno, che è quasi muro che casca, e come scommossa macerie?How long set you violently vpon a man: you al doe kil: as it were vpon a wal, that is leaning, and a wal shaken.Quousque irruitis in hominem ? / interficitis universi vos, / tamquam parieti inclinato et maceriæ depulsæ. 5But they have thought to cast away my price; I ran in thirst: they blessed with their mouth, but cursed with their heart.Ma eglino pensarono a levarmi quello, che ho di prezioso: corsi sitibondo: ei benedicevano colla bocca, e in cuor loro maledicevano.But yet they thought to repel my price, I ranne in thirst: they blessed with their mouth, and cursed with their hart.Verumtamen pretium meum cogitaverunt repellere; / cucurri in siti: / ore suo benedicebant, / et corde suo maledicebant. 6But be thou, O my soul, subject to God: for from him is my patience.Ma tu, anima mia, sii soggetta a Dio: imperocché da lui (viene) la mia pazienza.But yet my soule be thou subiect to God: because my patience is from him.Verumtamen Deo subjecta esto, anima mea, / quoniam ab ipso patientia mea: 7For he is my God and my saviour: he is my helper, I shall not be moved.Perché egli è il mio Dio, e il mio Salvatore: egli mio aiuto, e io non vacillerò.Because he is my God, and my sauiour: my helper I shal not remoue.quia ipse Deus meus et salvator meus, / adjutor meus, non emigrabo. 8In God is my salvation and my glory: he is the God of my help, and my hope is in God.In Dio la mia salute, e la mia gloria: egli il Dio di mia difesa, e la mia speranza è in Dio.In God is my saluation, and my glorie: the God of my helpe, and my hope is in God.In Deo salutare meum et gloria mea; / Deus auxilii mei, et spes mea in Deo est.
9Trust in him, all ye congregation of people: pour out your hearts before him. God is our helper for ever.Confidate in lui, o popoli quanti voi siete: spandete dinanzi a lui i vostri cuori: Dio nostro aiuto in eterno.Hope in him al ye the congregation of people: powre out your harts before him, God is our helper for euer.Sperate in eo, omnis congregatio populi; / effundite coram illo corda vestra: / Deus adjutor noster in æternum. 10But vain are the sons of men, the sons of men are liars in the balances: that by vanity they may together deceive.Certamente vani sono i figliuoli di Adamo, bugiardi i figliuoli degli uomini posti sulle bilance; onde tutti insieme ingannano più che la vanità.But yet the children of men are vaine, the children of men are liers in balances: that they may deceiue by vanitie together.Verumtamen vani filii hominum, / mendaces filii hominum in stateris, / ut decipiant ipsi de vanitate in idipsum. 11Trust not in iniquity, and cover not robberies: if riches abound, set not your heart upon them.Non vogliate confidar nell'iniquità, e non vogliate amar le rapine: se le ricchezze vi vengono in copia, non ponete in esse il cuor vostro.Hope not in iniquitie, and couete not robberies: if riches abound set not your hart vpon them.Nolite sperare in iniquitate, / et rapinas nolite concupiscere; / divitiæ si affluant, nolite cor apponere. 12God hath spoken once, these two things have I heard, that power belongeth to God,Una volta ha parlato Dio: queste due cose io udii: Che la potenza è di Dio:Once hath God spoken, these two things haue I heard:Semel locutus est Deus; / duo hæc audivi: / quia potestas Dei est, 13And mercy to thee, O Lord; for thou wilt render to every man according to his works.e che in te, o Signore, è misericordia, perché tu renderai a ciascheduno secondo le sue operazioni.That powre is Gods, and mercie ô Lord is to thee: because thou wilt render to euery one according to his workes.et tibi, Domine, misericordia: / quia tu reddes unicuique juxta opera sua.
61:1
Worthington
Idithun, to sing. (Worthington)
Calmet
He was one of the chief musicians under David, 1 Paralipomenon 25:3. The psalm may be explained of David, persecuted by Absalom, (Calmet) of the Machabees, (Theodoret) etc., or of Christ, and his Church. (Calmet)
Berthier
St. Jerome considers it as a piece of excellent morality, (Calmet) and this may suffice, without referring it to any historical fact. (Berthier)
61:2
Calmet
Subject. The just is resigned, though he feel like other men. David found a sort of resentment against the rebels, arising in his breast, which he presently repressed, by the thought of God's will, 2 Kings 12:11. (Calmet)
Worthington
He fears nothing, because his soul is subject to God. (Worthington)
Haydock
Hebrew, "silent." (Haydock)
61:4
Calmet
Fence. This may refer to the persecutors, who resembled a leaning wall. (Berthier) (Isaias 30:13.) (Calmet)
Calmet
Protestants, "ye shall be slain all of you, as a bowing wall shall ye be," etc. He threatens them with speedy destruction, (Haydock) or represents to them the baseness of attacking a man ready to fall. (Calmet)
Worthington
He informs them, that their attempts will be in vain, though they be very numerous, and he himself apparently so weak. (Worthington)
61:5
Price. Septuagint, St. Hilary, etc., "my honour." They wish to dethrone me, and to represent me as unfit to govern.
Calmet
I ran. Septuagint edramon, "they ran" likewise, as Hebrew implies, and as the Greek Fathers generally explain it. David thought proper to flee, that he might be at a distance from traitors, 2 Kings 15:14. His enemies sought his destruction. (Calmet)
They wished to deprive him of the reward of his labours; but he ran more earnestly.
Worthington
Blessed. Flattery is very dangerous. (Worthington)
61:8
Berthier
God. The multiplicity of titles shews the prophet's love. See Apocalypse 5:12. (St. Augustine, Conf. 1:4.) (Berthier)
61:9
All. Hebrew, "always, O people." Septuagint seem to have read, adoth, for heth.
Calmet
For ever. Here Selah is translated, (Berthier) though it be not in Septuagint, etc. David exhorts his followers to address themselves to God, with compunction and confidence. (Calmet)
61:10
Liars. They are so vain and light, that if they are put into the scales, they will be found to be of no weight; and to be mere lies, deceit, and vanity. Or, they are liars in their balances, by weighing thing by false weights, and preferring the temporal before the eternal. (Challoner) (Proverbs 11:1., and 20:10.)
Calmet
They give false judgments; be not concerned; God is our protector. (Calmet)
Worthington
God's servants strive to draw others to the practice of virtue. (Worthington)
Menochius
All sinners (Haydock) will not outweigh vanity itself. (Menochius)
61:11
Calmet
Them. Let the rich assist their needy brethren; and you, my followers, beware of enriching yourselves, by unjust rapine, during this civil war. (Calmet)
St. Augustine
Raise your thoughts to something better. (St. Augustine)
61:12
Berthier
Once, by the generation of his word, (St. Augustine) or when he promulgated the law, Exodus 20:6. (Berthier)
Tirinus
God's word is invariable, (Worthington; Job 33:14.; Menochius) and will be put in execution. (St. Ambrose) (Tirinus)
Calmet
This he has often inculcated. (Vatable) (Job 39:35.) Amos 1:3. uses three and four, in the same sense. (Calmet)
61:13
Haydock
Works. We must therefore refrain from every injustice. (Haydock)
Haydock
God spoke once by Moses, and again by his own Son. Both the Testaments confirm the certainty of rewards and punishments, (Berthier) as God is able and willing (Worthington) to execute his decrees. Luther, followed by the Dutch, translates, "as he merits;" to which expression, concerning the just, Amama objects. (Haydock)
61:10
Are liars in the balances, etc.... They are so vain and light, that if they are put into the scales, they will be found to be of no weight; and to be mere lies, deceit, and vanity. Or, They are liars in their balances, by weighing things by false weights, and preferring the temporal before the eternal.
61:1
Directed to Idithun, one of the masters of musike, to sing it, or to make tune for it.
61:2
The wicked threating to ruinate others, Dauid, or anie iust man, feareth them not, because his soule is subiect to God.
61:3
Therfore I firmely purpose neuer to be moued from God.
61:4
In vaine do you myn aduersaries stil assault me,
though ye be al confederate to kil me,
supposing me to be like a ruinous, or shaken wal, that is easily throwne downe.
61:5
They thinck stil to depriue me of my reward, the price of my laboures and merites,
but I runne so much more diligently, as thirsting after righteousnes in this life, and glorie in the next, to finish my course.
A most dangerous tentation, when after threates and crueltie, persecutors endeuour by swete wordes, and promises to perswaed the iust to fal into sinne.
61:7
I resolutly purpose not to yeld to anie tentations.
61:9
Gods faithful seruantes are not only constant themselues, but also exhorte and perswade al others, as much as in them lieth, to serue God and trust in him.
61:10
Vsing false weightes they defraud one an other.
61:12
God hauing nce spoken it is most assured.
Two especial attributes of God.
61:13
God is Omnipotent, so that he can both reward, and punish infinitly;
and Merciful, that he is readie to receiue al sinners into his fauour, if they wil repent and turne vnto him.
61:1
Origene † 254 d.C. Origen De Principiis 1.6.1
… For the name “subjection,” by which we are subject to Christ, indicates that the salvation which proceeds from Him belongs to His subjects, agreeably to the declaration of David, “Shall not my soul be subject unto God? From Him cometh my salvation.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.11
… “In the Lord have I hoped; I will not fear what man can do unto me.” Also in the same place: “To none but God alone is my soul subjected.”
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.14
… For the subjection of men to God is salvation for those who are so made subject, according to the voice of the prophet, who says that his soul is subject to God, since of Him cometh salvation by subjection
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.15
185. Many nobly interpret that which is written: “Truly my soul will be in subjection to God;”
san Girolamo † 420 d.C. The Letters of St. Jerome 55.5
… Yet I may at least say a few words. The chief stumbling-block in the passage is that the Son is said to be subject to the Father. Now which is the more shameful and humiliating, to be subject to the Father (often a mark of loving devotion as in the psalm “truly my soul is subject unto God”
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.21
… No man sings there, Shall not my soul be subject unto God? For of Him cometh my salvation, for He is my God and my salvation, my defender, I shall not be further moved.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.28
… We make answer to them: How long do you rest your support on man? The venerable society of the Catholic Church makes answer to them: "Truly my soul waiteth upon God: from Him cometh my salvation. He only is my God and my helper; I shall not be moved."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.1
… explained what Idithun is.…Let us see how far he hath leaped over, and whom he hath “leaped over,” and in what place, though he hath leaped over certain men, he is situate, whence as from a kind of spiritual and secure position he may behold what is below.…He being set, I say, in a certain fortified place, doth say, “Shall not my soul be subject to God?” (
61:2
san Girolamo † 420 d.C. Against the Pelagians 1.18
… In short Almighty God, to whom, as the Apostle teaches, the Son must in accordance with the dispensation of the Incarnation be subjected, that “God may be all in all,” clearly shows that all things are by no means subject to Himself. Hence the prophet anticipates his own final subjection, saying,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.1
… to envious men, as it were threatening to him a fall, who were grieved that he had leaped over, he hath made answer, “Shall not my soul be subject to God?”…“For from Himself is my salvation.” “For Himself is my God and my salvation, my taker up, I shall not be moved more” (
61:3
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.15
185. Many nobly interpret that which is written: “Truly my soul will be in subjection to God;” He said soul not Godhead, soul not glory. And that we might know that the Lord has spoken through the prophet of the adoption of our human nature, He added: “How long will ye cast yourselves upon a man?”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 6
As long as we are in the hand of God, “no one is able to pluck us out” ( John x. 28 .), for that hand is strong; but when we fall away from that hand and that help, then are we lost, then are we exposed, ready to be snatched away, as a “bowing wall, and a tottering fence” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 9
… but if we merely intend well, a little shock will subvert and destroy us. Wherefore, I exhort, let us bear all with much cheerfulness, imitating the Prophet, who says, “My soul cleaveth to Thee”; observe, he says not, draweth nigh, but “cleaveth to Thee”; and again, “My soul thirsteth for Thee.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.2
… for this also hath been said of Him, “A Tower of strength from the face of the enemy:” he giveth heed therefore to them, and saith, “How long do ye lay upon a man?” (
61:4
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 15
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth Me with their lips, but their heart is far from Me.” And again: “They bless with their mouth, but curse with their heart.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.15
… “How long will ye cast yourselves upon a man?” As also He says in the Gospel: “Why do ye seek to kill Me, a man?” And He added again: “Nevertheless they desired to refuse My price, they ran in thirst, they blessed with their mouth, and cursed with their heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.3
3. “Nevertheless, mine honour they have thought to drive back” (
61:5
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.17
… For we are not going to say that God is called Love because love itself is a substance worthy of the name of God, but because it is a gift of God, as it is said to God, “Thou art my patience.” For this is not said because our patience is God’s substance, but in that He Himself gives it to us; as it is elsewhere read, “Since from Him is my patience.”
sant'Agostino d'Ippona † 430 d.C. On Patience 12
… But from Whom cometh true wisdom, from Him cometh also true patience. For to Him singeth that poor in spirit, “Unto God is my soul subjected, because from Him is my patience.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.7
… And where is it that Thou hast leaped over them? where is it that Thy conversation is in Heaven? But they cleave unto earthly things, as though earthborn they mind the earth, and are earth, the serpent’s food. What dost thou amid these things?…“Nevertheless, to God my soul shall be made subject” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.15
… Whatever tortures, whatever tribulations, whatever adversities rage around, that which God hath made strong in secret in us, cannot be broken, yieldeth not. For by God is made a certain strength of patience, of which is said in another Psalm, “But my soul shall be subjected to God, for of Him is my patience.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.9
… and as for the feet of our soul which ought to be ready for our spiritual race and always prepared for preaching the peace of the gospel (with which feet we run after the odour of the ointments of Christ, and of which David says: “I ran in thirst,” and Jeremiah: “But I am not troubled, following Thee”),
61:6
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.8
8. “For Himself is my God and My Saving One, my Taker up, I will not remove hence” (
61:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.8
… “and my Taker up,” therefore He glorifieth me. For here I am called and am justified, but there I am glorified; and from thence where I am glorified, “I will not remove.” For a sojourner I am with Thee on earth as all my fathers were. Therefore from my lodging I shall remove, from my Heavenly home I shall not remove. “In God is my salvation and my glory” (
61:8
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… Let us all come together cheerfully; let us all receive Him gladly, and hold our feast with all honesty. Instead of our garments, let us strew our hearts before Him.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.9
9. “Hope ye in Him all the council of the people” (
61:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.9
… “God is our Helper,” be ye without care. “If God is for us, who is against us?” “Pour out before Him your hearts,” by leaping over unto Him, by lifting up your souls: “God is our helper.”…“Nevertheless, vain are the sons of men, and liars are the sons of men in the balances, in order that they may deceive, being at one because of vanity” (
61:10
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… for this man setteth even his own soul for sale” ( Ecclus. ix. 9 ); and how Christ saith, “Ye cannot serve God and mammon” ( Matt. vi. 24 ); and the Apostle, that “the love of money is a root of all evils” ( 1 Tim. vi. 10 ); and the Prophet, “If riches flow in, set not your heart upon them” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 9
… lxxiii. 27 , Sept.) And, that one ought to restrain the belly, let them hear again, “And slew,” he saith, “the more part of them while the meat was yet in their mouths.” ( Ps. lxxviii. 30 , Sept.) And that they ought to be above bribes, “If riches become abundant, set [not] your heart upon them” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 130.7
… “But she that liveth in pleasure is dead while she liveth;” for a person lives in those things which he loves, which he greatly desires, and in which he believes himself to be blessed. Wherefore, what Scripture has said of riches: “If riches increase, set not your heart upon them,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 10.3
… See, thou art laying up treasures, gains flow into thee from every quarter, and thy money runs like fountains; everywhere where want presseth, there doth abundance flow. Hast thou not heard, “If riches increase, set not your heart upon them?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.10
10. He turneth therefore Himself to them, thirsting for them: “Do not hope in iniquity” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.9
… God, eternity, the years of God which fail not, whereof is said, “and Thy years shall not fail.” There should be the right hand, there should be our longing. Let us use the left for the time, let us long for the fight for eternity. “If riches increase, set not your heart upon them.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.22
… “Cursed is he that doeth the work of the Lord fraudulently.” It is not then without reason that the Lord reproves him who thus deceives himself by unfair considerations, saying: “But vain are the children of men: the children of men are liars upon the balances that they may deceive.”
61:11
Tertulliano † 220 d.C. The Five Books Against Marcion 4.15
… In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.” So also in Psalm lxi. : “Do not desire riches; and if they do yield you their lustre, do not set your heart upon them.”
sant'Agostino d'Ippona † 430 d.C. City of God 5.9
… for we cannot deny that it is written in the sacred Scriptures, “God hath spoken once; these two things have I heard, that power belongeth unto God. Also unto Thee, O God, belongeth mercy: for Thou wilt render unto every man according to his works.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 58
… Whence it is written, “God hath spoken once,”—that is, irrevocably,—although the passage may refer also to His one only Word. He then adds what it is which He had irrevocably uttered, saying: “Twice have I heard this, that power belongeth unto God. Also unto Thee, O Lord, doth mercy belong: because Thou wilt render to every man according to his work.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.5
… I fear whether this can ever be made intelligible to those slow of comprehension: I will nevertheless say it. Let those who can follow me, do so: lest if it were left unsaid, even those who can follow should not be able. We have read where it is said in another Psalm, “God hath spoken once.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.11
11. What followeth? “Once hath God spoken, these two things I have heard, that power is of God (
61:12
Tertulliano † 220 d.C. An Answer to the Jews 9
… See we, then, whether that which has another action be not another sword,—that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Take an instance of my meaning. Are you in the habit of false swearing? do not stop at this only, but away with all swearing, and you will have no further need of trouble. For it is far harder for a man that swears to keep from false swearing, than to abstain from swearing altogether.
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 9
… xxxvii. 35 .) And to count these present things as nothing, “They counted the people happy, that are in such a case; happy are the people, whose helper is the Lord their God.” ( Ps. cxliv. 15 , Sept.) That we do not sin without notice, but that there is a retribution, “for,” he saith, “Thou shalt render to every man according to his works.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 28
… and again, “As His mercy is great, so is His correction also.” ( Ecclus. xvi. 12 .) “Where then,” saith one, “is His lovingkindness, if we shall receive for our sins according to our deserts?” That we shall indeed receive “according to our deserts,” hear both the Prophet and Paul declare; one says, “Thou shalt render to every man according to his work” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.11
11. What followeth? “Once hath God spoken, these two things I have heard, that power is of God ( ver. 11 ), and to Thee, O Lord, is mercy, for Thou shalt render to each one after his works” (
61:4
v. 4 quousque irruitis in hominem, quamdiu clamorem tollitis? alii vertunt; Aq Hier insidiamini ; quae" sequuntur, uti in vulg seeundum LXX efferuntur, nequeunt intelligi ; at parva mutatione aptus sensus consentaneus hebr haberi potest : vultis interficere universi vos (eum qui est) sicut paries inclinatus et maceria corruens; ergo eum qui ruinae iam proximus est, plane propellere in perniciem et perdere volunt. Qui sensus aptus est; quare non opus est coniectura Duhm seribentis צרה pro רצה : vociferamini sicut. cadente pariete et maceria depulsa, quae sententia ipsa satis contorta et obsde sublimitate eius deliberant depellere (hebr, Gen.); simili notione explica vulg verumtamen pretium meum, τὴν cw» co dignitatem dacio (hebr, Hier), amant mendacium, ore suo benedicunt et in corde suo maledicunt, hvpocr itae sunt. LXX ἔδραμον ἐν δίψει, unde vulg cucurri in siti, quod non habet sensum: iam Eus. errorem graphieum suspicatus est in LXX pro ἐν ψεύδει : cucurrerunt in mendacio; alter error est quod 3x» explicarunt ἃ y*^ currere. Inimicorum insidiis opponit suam ad Deum fiduciam
61:6
v. 6 verumtamen Deo subiecta esto anima mea, Deo retice, anima mea (Hier), ad praestolatio mea (Hier), spes mea ab ipso venit. ^o declaratur
61:7
v. 7 tantum ipse est petra mea et salus mea, arx mea ; non vacillabo (hebr) ; uti assolet pro abstractis ponuntur concreta in LXX : Deus meus, salvator meus, adiutor meus, non emigrabo, Aq Sym οὐ σφαλήσομαι, non damnum patiar, Hier non tinebo. Quae firma fiducia in
61:8
v. 8 pulcherrime asseritur > in. eo salutare meum, salus mea firmiter consistit in Deo ; et gloria mea item; petra roboris mei, refugium meum in Deo dem fiduciam eapiendam adhortatur psalmista totum coetum populi Dei
61:9
v. 9 sperate in eo omni tempore (hebr, Aq Sym Hebr syr targum), popule tam solitarie poni mirum . est, praeferri debet lectio LXX, vulg omnis congregatio populi, effundite coram illo corda vestra, fuse ei explicate omnia vota, desideria, aerumnas, sollicitudines, curas menin aeternum, vulg hoc loco διάψαλμα (apud Hier semper) videtur trans- Haec in Deum fiducia commendatur oppositione infirmitatis ac fraeilitats auxilii humani;
61:10
v. 10 tantum halitus (sunt) fili Adam, menest sensus ex hebr, uti Ag. Gen. et recentiores concipiunt ; vertit Gen. : in stateras ut ascendant, 1psi prae vanitate pariter, i.e. halitu sunt ad unum omnes leviores. In LXX, vulg mendaces exhibentur in commercio : in s(ateris, ut decipiant, LXX τοῦ ἀδιχῆσαι αὐτοὶ ἐχ ματαιότητος ἐπὶ τὸ αὐτό Ipsi sunt ex vanitate pariter ; ipsi de vanitate in idipsum, omnes . pariter sunt vani. Ex tanta hominum infirmitate infertur conclusio
61:11
v. 11 nolite sperare in. iniquitate, in violentia, et in rapina ne vanam collocetis spem ; divitiae si affluant, nolite cor apponere, nohte 1d magnum putare, nolite magni aestimare; nam cor apponere alicui rei est illam magnam putare (4A5.). | > - Quid agitur, si impii violentia, oppressione, rapina in alios saeviunt et opes sibi aceumulant ?
61:12
v. 12 semel locutus est Deus, duo haec audivi : quia potestas Dei est, et tibi, Domine, misericordia, gratia; quia tu reddes unicuique iuxta opera sua, secundum opus suum. Ergo si impii in alios iniurias committunt et prosperitate florent, memores sint pii et > oppressi divinae rerum gubernationis, in qua elucet Dei potestas, benignitas, secundum quae duo attributa cuivis rependet secundum opus eius; oppressoribus retribuet secundum potentiam suam, oppressis > secundum gratiam suam. Norma retributionis huius omnia demum aliquando iuste ac recte disponentur. Alii vertunt : semel locutus est Deus, bis audivi — ita ut semel, bis rythmice dividantur, sed ad utrumque membrum pariter pertineant ; sicut v. g. in v. 11 violentia et rapina. Maximo desiderio, anima et corpore, David fertur in Deum, quem antea in sanctuario coluit; eius gratiam se perpetuo celebraturum profitetur, qua anima eius plene satiatur (v. 2-6). Per noctem quoque de complecti, haec ei placent ; Deus autem perdet inimicos inflicta clade, de qua rex et cultores Dei Deum laudabunt (v. 7-12). — Hebr in deserto Iudaeae. j In hebr proprie habetur : Deus Deus meus es tu, te quaero; sed cum mea; ita Hier; explica verba tempore praesenti; sitit et ut Sym habet ἱμείρετχί σε ἡ σάρξ μου concupiscit te caro mea ; illud quam multipliciter, ποσαπλῶς explicatur ex ,כמוה sed hebr habetur verbum m2» desiderio ferri, confici; cupere. Verbum, uti Sym Hier, etiam syr rite expressit : exspectat te caro mea, sicut. targum quoque. Secundum lectionem in terra deserta, psalmista consisteret in regione invia; at syr praebet : sicut terra sitibunda, etiam Sym praebet ὡς ἐν γῇ διψάδι, quare pro hebr ב lege כ et habes aptam comparationem : sicut terra arida et languens sine aqua, scil. aquam expetit et sitit, ita anima. mea sitit Deum ; cf. 41,2; comparationem diserte addit syr: sicut terra. sitibunda expetens aquam. Textum latinum in eundem sensum explicat Ag. : sicut qui mea sitit, sicut terra arens. In 142,6 videtur esse allusio quaedam : anima mea sicut terra sine aqua tibi. ; magno Eodem desiderio,
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.