Christ in middes of afflictions (as one in dangerous waters) 5. describing the malice of persecutors, and his owne true zele, 14. prayeth his heauenlie Father for helpe. 23. By way of iust imprecation, forsheweth the seuere punishment of his aduersaries, 30. his owne glorious Resurrection, and prosperous building of his Church. For which he inuiteth al creatures to praise God.
1Unto the end, for them that shall be changed; for David.Per quelli, che saranno cangiati, di Davidde.Vnto the end, for them that shal be changed, to Dauid.In finem, pro iis qui commutabuntur. David. 2Save me, O God: for the waters are come in even unto my soul.Salvami, o Dio: imperocché son penetrate le acque fino all'anima mia.SAVE me ô God: because waters are entered into my soule.Salvum me fac, Deus, / quoniam intraverunt aquæ usque ad animam meam. 3I stick fast in the mire of the deep and there is no sure standing. I am come into the depth of the sea, and a tempest hath overwhelmed me.Son fitto in profondissimo fango, che non ha consistenza. Son venuto in alto mare, e la tempesta mi ha sommerso.I sticke fast in the myre of the depth: and there is no sure standing. I am come into the depth of the sea: and a tempest hath ouerwhelmed me.Infixus sum in limo profundi et non est substantia. / Veni in altitudinem maris, et tempestas demersit me. 4I have laboured with crying; my jaws are become hoarse, my eyes have failed, whilst I hope in my God.Mi sono stancato a gridare: le mie fauci sono inaridite: si sono ottenebrati gli occhi miei, mentre aspettando li tengo rivolti al mio Dio.I haue labored crying, my iawes are made hoarse: my eies haue failed, whiles I hope in my God.Laboravi clamans, raucæ factæ sunt fauces meæ; / defecerunt oculi mei, dum spero in Deum meum. 5They are multiplied above the hairs of my head, who hate me without cause. My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.Son cresciuti di numero sopra i capelli della mia testa coloro, che mi odiano senza ragione. Son divenuti più forti i nemici miei, che mi perseguitano ingiustamente: io allora pagai quello, che io non aveva rapito.They are multiplied aboue the heares of my head, that hate me without cause. Mine enimies are made strong, that haue persecuted me vniustly: then did I pay the thinges that I tooke not.Multiplicati sunt super capillos capitis mei / qui oderunt me gratis. / Confortati sunt qui persecuti sunt me / inimici mei injuste; / quæ non rapui, tunc exsolvebam. 6O God, thou knowest my foolishness; and my offences are not hidden from thee:Tu conosci, o Dio, la mia stoltezza? e i miei peccati non sono nascosi a te.O God thou knowest my foolishnes: and mine offences are not hide from thee.Deus, tu scis insipientiam meam; / et delicta mea a te non sunt abscondita. 7Let not them be ashamed for me, who look for thee, O Lord, the Lord of hosts. Let them not be confounded on my account, who seek thee, O God of Israel.Non abbian per causa mia da arrossire coloro, i quali aspettano te, o Dio degli eserciti. Non sian confusi per cagion mia coloro, che cercano te, o Dio d'Israele.Let them not be ashamed vpon me, which expect thee ô Lord, Lord of hostes. Let them not be confounded vpon me that seeke thee, ô God of Israel.Non erubescant in me qui exspectant te, Domine, Domine virtutum; / non confundantur super me qui quærunt te, Deus Israël.
8Because for thy sake I have borne reproach; shame hath covered my face.Perocché per amor tuo ho sofferta ignominia, e di confusione è stato coperto il mio volto.Because for thee haue I sustained reproch, confusion hath couered my face.Quoniam propter te sustinui opprobrium; / operuit confusio faciem meam. 9I am become a stranger to my brethren, and an alien to the sons of my mother.Son divenuto straniero a' miei fratelli, e ignoto a' figliuoli della mia madre.I am become a forener to my brethren, and a stranger to the sonnes of my mother.Extraneus factus sum fratribus meis, / et peregrinus filiis matris meæ. 10For the zeal of thy house hath eaten me up: and the reproaches of them that reproached thee are fallen upon me.Perché lo zelo della tua casa mi divorò, e gli insulti di coloro, che ti insultavano son ricaduti sopra di me.Because the zele of thy house hath eaten me: and the reproches of them that reproched thee, fel vpon me.Quoniam zelus domus tuæ comedit me, / et opprobria exprobrantium tibi ceciderunt super me. 11And I covered my soul in fasting: and it was made a reproach to me.E umiliai col digiuno l'anima mia, e tutto questo si è per me convertito in obbrobrio.And I couered my soule in fasting: and it was made a reproch to me. And I put heare cloth my garment,Et operui in jejunio animam meam, / et factum est in opprobrium mihi. 12And I made haircloth my garment: and I became a byword to them.E presi per mia veste il cilicio, e fui il loro ludibrio.& I became a parable to them.Et posui vestimentum meum cilicium; / et factus sum illis in parabolam. 13They that sat in the gate spoke against me: and they that drank wine made me their song.Contro di me parlavano quei, che stavano assisi alla porta: e sopra di me i bevoni cantavano delle canzoni.They spake aganst me that sat in the gate; and they soong aganst me that dranke wine.Adversum me loquebantur qui sedebant in porta, / et in me psallebant qui bibebant vinum. 14But as for me, my prayer is to thee, O Lord; for the time of thy good pleasure, O God. In the multitude of thy mercy hear me, in the truth of thy salvation.Ma io a te, o Signore, rivolgo la mia orazione: tempo di favore, o Dio, egli è questo. Esaudiscimi secondo la moltitudine della tua misericordia, secondo la verità della salute, ch'io aspetto da te.But I, my prayer to thee ô Lord: a time of thy good pleasure ô God. In the multitude of thy mercie heare me, in the truth of thy saluation:Ego vero orationem meam ad te, Domine; / tempus beneplaciti, Deus. / In multitudine misericordiæ tuæ, / exaudi me in veritate salutis tuæ. 15Draw me out of the mire, that I may not stick fast: deliver me from them that hate me, and out of the deep waters.Trammi dal fango, affinché io non ti resti sommerso: liberami da coloro, che mi odiano, e dalle acque profonde.Deliuer me out of the myre, that I stick not fast: deliuer me from them that hate me, and from the depthes of waters.Eripe me de luto, ut non infigar; / libera me ab iis qui oderunt me, et de profundis aquarum.
16Let not the tempest of water drown me, nor the deep water swallow me up: and let not the pit shut her mouth upon me.Non mi sommerga la tempesta, e non mi assorbisca il mar profondo, e il pozzo non serri la sua bocca sopra di me.Let not the tempest of water drowne me, nor the depth swallowe me: neyther let the pit shut his mouth vpon me.Non me demergat tempestas aquæ, / neque absorbeat me profundum, / neque urgeat super me puteus os suum. 17Hear me, O Lord, for thy mercy is kind; look upon me according to the multitude of thy tender mercies.Esaudiscimi, o Signore, perché benefica ella è la tua misericordia: secondo la molta tua pietà a me rivolgi lo sguardo.Heare me ô Lord because thy mercie is benigne: according to the multitude of thy commiserations haue respect to me.Exaudi me, Domine, quoniam benigna est misericordia tua; / secundum multitudinem miserationum tuarum respice in me. 18And turn not away thy face from thy servant: for I am in trouble, hear me speedily.E non perder di vista il tuo servo: esaudiscimi prontamente, perché io son tribolato.And turne not away thy face from thy seruant: because I am in tribulation, heare me speedily.Et ne avertas faciem tuam a puero tuo; / quoniam tribulor, velociter exaudi me. 19Attend to my soul, and deliver it: save me because of my enemies.Fatti dappresso all'anima mia, e dalle salute: a riguardo de' miei nemici conducimi a salvamento.Attend to my soule and, deliuer it: because of mine enimies deliuer me.Intende animæ meæ, et libera eam; / propter inimicos meos, eripe me. 20Thou knowest my reproach, and my confusion, and my shame.A te son noti gli obbrobrj, ch'io soffro, e la confusione mia, e la mia ignominia.Thou knowest my reproch, & my confusion, & my shame.Tu scis improperium meum, et confusionem meam, et reverentiam meam; 21In thy sight are all they that afflict me; my heart hath expected reproach and misery. And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none.Sotto degli occhi tuoi sono tutti quelli, che mi tormentano: il mio cuore mi aspettò obbrobrj, e miserie. E aspettai chi entrasse a parte di mia tristezza, e non vi fu, e chi mi porgesse consolazione, e noi trovai.In thy sight are al they that afflict me, my hart hath looked for reproch and miserie. And I expected some bodie that would be sorie together with me, and there was none: and that would confort me, and I founde not.in conspectu tuo sunt omnes qui tribulant me. / Improperium exspectavit cor meum et miseriam: / et sustinui qui simul contristaretur, et non fuit; / et qui consolaretur, et non inveni. 22And they gave me gall for my food, and in my thirst they gave me vinegar to drink.E il fiele dettero a me per cibo: e nella sete mia mi abbeverarono coll'aceto.And they gaue gal for my meate: & in my thirst they gaue me vinegre to drinke.Et dederunt in escam meam fel, / et in siti mea potaverunt me aceto.
23Let their table become as a snare before them, and a recompense, and a stumblingblock.La loro mensa diventi per essi lacciuolo, e scandalo per loro retribuzione.Let their table be made a snare before them, & for retributions, and for a scandal.Fiat mensa eorum coram ipsis in laqueum, / et in retributiones, et in scandalum. 24Let their eyes be darkened that they see not; and their back bend thou down always.Si offuschino i loro occhi, sicché non veggano: e aggrava mai sempre il loro dorso.Let Their eies be darkned that they see not: and make their backe crooked alwaies.Obscurentur oculi eorum, ne videant, / et dorsum eorum semper incurva. 25Pour out thy indignation upon them: and let thy wrathful anger take hold of them.Scarica sopra di loro l'ira tua, e gli serri il furore dell'ira tua.Poure out thy wrath vpon them: and let the furie of thy wrath ouertake them.Effunde super eos iram tuam, / et furor iræ tuæ comprehendat eos. 26Let their habitation be made desolate: and let there be none to dwell in their tabernacles.La loro abitazione diventi un deserto, e non siavi chi abiti sotto i loro padiglioni.Let their habitation be made desert: and in their tabernacles let there be none to dwel.Fiat habitatio eorum deserta, / et in tabernaculis eorum non sit qui inhabitet. 27Because they have persecuted him whom thou hast smitten; and they have added to the grief of my wounds.Perocché hanno perseguitato colui, cui tu avevi percosso, e al dolore delle mie piaghe aggiunser dolore.Because whom thou hast striken, they haue persecuted: and vpon the sorrow of my wounds they haue added.Quoniam quem tu percussisti persecuti sunt, / et super dolorem vulnerum meorum addiderunt. 28Add thou iniquity upon their iniquity: and let them not come into thy justice.Aggiungi iniquità alle loro iniquità, e alla giustizia tua non pervengano.Adde thou iniquitie vpon their iniquitie: and let them not enter into thy iustice.Appone iniquitatem super iniquitatem eorum, / et non intrent in justitiam tuam. 29Let them be blotted out of the book of the living; and with the just let them not be written.Siano cancellati dal libro de' viventi, e non sian descritti trai giusti.Let them be put out of the booke of the liuing: and with the iust let them not be written.Deleantur de libro viventium, / et cum justis non scribantur. 30But I am poor and sorrowful: thy salvation, O God, hath set me up.Io son povero, e addolorato; la tua salute, o Dio, mi ha sostenuto.I am poore and sorowful: thy saluation ô God hath receiued me.Ego sum pauper et dolens; / salus tua, Deus, suscepit me.
31I will praise the name of God with a canticle: and I will magnify him with praise.Loderò il nome di Dio co' miei cantici, e lo glorificherò coi rendimenti di grazie:I wil praise the name of God with canticle: and wil magnifie him in prayse.Laudabo nomen Dei cum cantico, / et magnificabo eum in laude: 32And it shall please God better than a young calf, that bringeth forth horns and hoofs.E questi piaceranno a Dio più, che un giovane vitello, che butti fuora le corna, e le unghie.And it shal please God more then a young calfe: that bringeth forth hornes and hoofes.et placebit Deo super vitulum novellum, / cornua producentem et ungulas. 33Let the poor see and rejoice: seek ye God, and your soul shall live.Veggan ciò i poveri, e si consolino: cercate Dio, e l'anima vostra avrà vita:Let the poore see and reioyce: seeke ye God, and your soule shal liue.Videant pauperes, et lætentur; / quærite Deum, et vivet anima vestra: 34For the Lord hath heard the poor: and hath not despised his prisoners.Imperocché il Signore ha esauditi i poveri, e non ha posti in non cale quei, che sono per lui in catene.Because our Lord hath heard the poore: and he hath not despised his prisoners.quoniam exaudivit pauperes Dominus, / et vinctos suos non despexit. 35Let the heavens and the earth praise him; the sea, and every thing that creepeth therein.Dian lode a lui i cieli, e la terra: il mare, e gli animali tutti, che sono in lor contenuti:Let the heauens and earth praise him, the sea, and al the creeping beastes in them.Laudent illum cæli et terra; / mare, et omnia reptilia in eis. 36For God will save Sion, and the cities of Juda shall be built up. And they shall dwell there, and acquire it by inheritance.Imperocché Dio salverà Sionne, e saranno edificate le città di Giuda. Ed ivi avran ferma stanza, e la possederanno come proprio retaggio.Because God wil saue Sion: and the cities of Iuda shal be built vp. And they shal inhabite there, & by inheritance they shal get it.Quoniam Deus salvam faciet Sion, / et ædificabuntur civitates Juda, / et inhabitabunt ibi, et hæreditate acquirent eam. 37And the seed of his servants shall possess it; and they that love his name shall dwell therein.E i figliuoli de' servi di lui avran di essa il possesso: e in essa dimoreranno quelli, che amano il di lui nome.And the seede of his seruants shal possesse it, and they that loue his name shal dwel in it.Et semen servorum ejus possidebit eam; / et qui diligunt nomen ejus habitabunt in ea.
68:1
Berthier
Changed. A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most energetic language. (Berthier)
68:2
Menochius
Save me from affliction, Luke 22:42. Christ could not be lost. (Menochius)
Waters of afflictions and sorrows. My soul is sorrowful even unto death, Matthew xxvi. (Challoner) See John 3:6.
68:3
Haydock
Standing, upostasis, "subsistence:" there is no bottom. (Haydock)
68:4
Berthier
Hoarse. This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up towards heaven, so that his eyes were weakened, as well as by shedding many tears. Hope. Thus the blasphemy of heretics, who pretend that he gave way to despair, is refuted. (Berthier)
Worthington
Christ was not presently delivered from tribulation: neither ought his followers to expect better treatment. (Worthington)
68:5
Calmet
Cause. The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias 53:4. (Calmet)
Challoner
Away. Christ in his passion made restitution of what he had not taken away, by suffering the punishment due to our sins, and so repairing the injury we had done to God. (Challoner)
The expression was proverbial, Jeremias 31:29., and Lamentations 5:7.
Calmet
Many of the captives were very innocent. (Calmet)
Calmet
But Christ was without sin; (Worthington) though made a curse and a sin-offering, Galatians 3:13., and 2 Corinthians 5:21. (Calmet)
68:6
Challoner
My foolishness and my offences; which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner)
St. Augustine
My cross is foolishness to the Gentiles, 1 Corinthians 1:23. (St. Augustine)
68:7
Calmet
For me. If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet)
Worthington
Suffer not the weak to be scandalized in my passion. (Worthington)
68:8
Calmet
Reproach. Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans 15:3. (Calmet)
68:9
Calmet
Mother. This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, etc. (Calmet)
Berthier
His own received him not, John 1:(Berthier)
68:10
Calmet
Upon me. The disciples remembered that this had been written concerning Christ, who drove out the profaners of his temple, (John 2:17.) and will not be less severe on those who dishonour the Church by their scandalous lives, or by propagating erroneous opinions. (Calmet)
Berthier
St. Paul (Romans 15:3.) doubted not but this passage was literally applicable to Christ, who has taught us to prefer the glory of God, and our neighbour's salvation before our own temporal advantages. (Berthier)
Worthington
Those who have less zeal, are not so much persecuted. (Worthington)
68:11
Berthier
Covered. Retiring from society. (Berthier)
Haydock
Roman Septuagint and Houbigant, "I humbled." Hebrew, "I bewailed my soul in fasting," (Aquila) as if death were inevitable; and this practice was derided, as the fasts of the Church, (Haydock) and mortification, (Worthington) are still by unbelievers. (Haydock)
Berthier
The Jews seemed to scoff at the thirst of Christ, when they gave him vinegar; and the devil took occasion from his 40 days' fast to tempt him. (Berthier)
68:12
Menochius
Hair-cloth. The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius)
Calmet
I mourned for my country, etc. (Calmet)
Berthier
Christ was clothed in derision, with a soldier's straight purple garment. (Berthier)
68:13
Calmet
Song. Both judges and common people (Worthington) derided me over their cups of shecar, (Haydock) or strong drink, and palm wine, Lamentations 3:14. (Calmet)
Berthier
Thus the soldiers made Christ their jest, while they drank on the long night of his passion. (Berthier)
68:14
Pleasure. Which is seasonable, and appointed for pardon, Psalm 31:6., and 101:14.
Calmet
Father, forgive them, etc. The term of the captivity is at hand. I seek no revenge; but commit my cause to thee. (Calmet)
68:15
Waters. Beneath which the Hebrews supposed hell was placed, Job 26:5. (St. Hilary 5:39.)
Calmet
He prays to be delivered from misery, (ver. 2.) and for a glorious resurrection. (Calmet)
Worthington
Christ could not be detained in limbo or in the grave. (Worthington)
68:19
Worthington
Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthington)
68:20
Calmet
Shame, (reverentiam.) St. Augustine, etc., read verecundiam. (Calmet)
Eusebio † 339 d.C.
Christ was covered with all sorts of reproach. (Haydock) (Eusebius)
68:21
Misery. For which I ardently longed, as the Fathers explain it.
Calmet
None. I expected that my brethren would at least condole with me: but I was deceived. Christ drank the bitter chalice to the dregs, and found no consolation even from his Father. (Calmet)
68:22
Berthier
Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to our Saviour, when he arrived at Calvary, as vinegar was offered to him on the cross, Matthew 27:34., and John 19:28. This was the last prophecy which regarded our Saviour, while living; and was the last instance of the Jewish malice, by which they requited him for the thirst which he had for the salvation of mankind. (Gregory of Nazianzus, etc.) (Berthier)
Calmet
Jeremias 8:14., and 23:15., and Lamentations 3:15. uses the same expressions, in a metaphorical sense, to describe the afflictions of the captives. (Calmet)
68:23
Berthier
Let their table, etc. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in punishment of their wilful obstinacy; (Challoner) or it may be a sentence pronounced on them by Jesus Christ. They are driven from their own country, and the sacred books (Calmet) being misunderstood, (Menochius) prove their ruin. Our Saviour and St. Paul confirm this prediction. The latter adheres to the Septuagint (Romans 11:9.) though some would translate lishlomim, "for peace"-offerings, instead of recompenses, as it also means. (Berthier)
Calmet
"Let their sacrifices become a scandal to them;" (Chaldean) or rather, May their table, the symbol of friendship, be a snare for them, that they may be destroyed, or betrayed by their dearest friends. (Calmet)
Worthington
The overthrow of the Jews, when they were assembled to eat the paschal lamb, is here foretold. (Worthington)
68:24
Xenophon vii
Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.)
Menochius
Nothing could more strikingly point out the present condition of the Jews than this passage. They are every where kept under, and see not the sense of the Scriptures, (Calmet) and the truth of Christ's doctrine; but are bent on worldly gain. (Worthington) (2 Corinthians iii.) (Menochius)
68:25
Haydock
Thy wrathful. Literally, "the fury of thy anger." (Haydock)
Calmet
The first term denotes expedition; the second, perseverance. Quickly destroy them, without redress. (Theodoret) (Calmet)
68:26
Isaias xlvii
Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] 6:26.) (Isaias xlvii.)
Calmet
But the fall of Jerusalem was more sudden and memorable, within 40 years after the death of Christ, Psalm 58:7. (Calmet)
Berthier
The Jews, and particularly the traitor, lost their country, Acts 1:20. (Berthier)
Haydock
He (the traitor) indeed hath possessed a field of the reward of iniquity....and burst asunder. (Haydock)
68:27
Calmet
Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet)
Worthington
God ordained his death for the good of man: but they sought it out of malice. (Worthington)
68:28
Calmet
Iniquity. The first term may denote the crime; and the second, the punishment. (Calmet)
St. Augustine
Peccatum paena peccati est. (St. Augustine)
Haydock
God permits people to fall; (Worthington) but he does not force them. (Haydock)
Calmet
Let the Babylonians become victims of thy indignation: but save thy people. Very few of the Jews embraced the faith of Christ. (Calmet)
68:29
Grotius
Living. Let them die. (Grotius)
St. Augustine
If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, (Tirinus) God never blots any out. But though they fall, he brings them to repentance. (St. Augustine; Estius; Bellarmine)
Haydock
The reprobation of the obstinate Babylonians (Calmet) and Jews, is predicted. (Haydock)
St. Jerome
The latter were effaced from the book of the living of the Old Testament, and were never written in that of the just, belonging to the New. (St. Jerome)
Worthington
At death, the unbelieving Jews (Haydock) shall not find their expectations well founded. (Worthington)
Menochius
Only the faithful are truly just. (Menochius)
68:30
Berthier
Up. The cross is now triumphant, (Haydock) an object of veneration. (Berthier)
Worthington
Christ submitted to die upon it, and rose again. (Worthington)
Menochius
He was exposed naked, and was truly a man of sorrows. (Menochius)
68:32
Kimchi
Hoofs. They were to be three years old. (Kimchi)
Calmet
So Virgil says, (Aeneid ix.) Jam cornu petat et pedibus qui spargat arenam. (Ec.[Ecclesiasticus?] iii.) (Calmet)
Berthier
Our prayers are therefore offered through our Lord Jesus Christ, Hebrews 13:15. (Berthier)
Haydock
Devout prayer is more acceptable than victims of the best description, though they were also good, (Worthington) and, caeteris paribus, of a higher dignity. (Haydock)
68:33
Calmet
See, my deliverance, or thy just vengeance on the wicked. (Calmet)
68:34
Worthington
Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)
68:35
St. Augustine
Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)
68:36
Worthington
Sion. The Catholic Church. The cities of Juda, etc., her places of worship, which shall be established throughout the world. And there, viz., in this Church of Christ, shall his servants dwell, etc. (Challoner) (Worthington)
Haydock
It matters not whether a person live in the Church of God, which is at Corinth, or at Philippi, provided he be a member of the Catholic Church. But those who adhere to separate congregations, and style themselves "the Church of England," or "the Kirk of Scotland," etc., cannot be written with the just, (ver. 29.) nor have any part in this prediction. (Haydock)
Berthier
It alludes to the restoration of the captives, (Calmet) or rather to the propagation of the gospel, (Haydock) of which the former was a figure, (Eusebius; St. Augustine) as the Jews were never quietly settled again in their country, and were expelled by Titus; whereas the Church of Christ remains to the end of the world. (Berthier)
68:37
Worthington
Therein. The succession of the Catholic Church is uninterrupted. (Worthington)
Menochius
Those who adhere to Christ by faith, hope, and charity, will be saved. (Menochius)
68:1
For them that shall be changed.... A psalm for Christian converts, to remember the passion of Christ.
68:2
The waters.... Of afflictions and sorrows. My soul is sorrowful even unto death. Matt. 26.38.
68:5
I pay that which I took not away.... Christ in his passion made restitution of what he had not taken away, by suffering the punishment due to our sins, and so repairing the injury we had done to God.
68:6
My foolishness and my offences.... which my enemies impute to me: or the follies and sins of men, which I have taken upon myself.
68:23
Let their table, etc.... What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced in punishment of their wilful obstinacy.
68:36
68:1
Perteyning to the nevv Testament,
for gentiles conuerted to Christianitie, and from vice to vertue,
prefigured in Dauid.
68:2
Vehement afflictions inuir on my hart.
68:3
I am as one intangled vvith quickesand, or quadmyre in the bottom of a great vva•••.
68:4
Our Lord svveat bloud for anguish in his prayer, and vvas not deliuered from his Passion, neither are his seruantes presently deliuered from tribulations, but as is most to Gods honour and their ovvne good.
68:5
Concordanza Ioan. 15.
Our Sauiour who had no sinne, pay de the ransom for al sinnes.
68:6
O God thou knovvest, that this vvhich semeth follie to vvorldlie men, is true vvisdom;
and though men charge me vvith offences, thou knovvest that I am innocent.
68:7
Suffer not the weake to be scandalized in my passions.
68:10
The zele of seeking God honour, in propagaring and aduancing his Church, is the cause of persecution. As vve see those are lesse persecuted, vvhich haue lesse godlie zele.
Concordanza Ioan. 2. Rom. 15.
68:11
The vvicked do reproch those that mortifie themselues.
68:13
The great men and iudges, also the drunkards and rascalitie of the people.
68:14
But I direct my prayer to thee.
Expecting the time of thy good pleasure.
68:15
tribulations.
68:16
Though Christ died and vvas buried, and in soule descended into hel, yet he could not be holden in his sepulchre, nor in limbo, but rose againe.
68:19
That they may either be conuerted, or confounded, and so do no more hurt.
68:21
Not anie that could mitigate our Sauiours affliction, vvould shevv compassion tovvards him.
•at. 27.
68:22
But contrativvise vvhen he complained of thirst, they gaue him gal and vinegre to drinke.
•an. 19.
68:23
A prophecie of the destruction of the Ievves, at the time of Pasch, vvhen they should thinke to eate their paschal lamb vvith ioy.
•om. 11.
68:24
They are also blinde in hart, that they vvil not see the truth of Christs doctrine:
but bovv themselues to earthlie thinges, and vvorldlie gaines euen to this day.
68:26
Concordanza 〈◊〉. 1.
68:27
Christ, vvhom God of this mercie designed to suffer death, for redemption of mankind, the Ievves of mere enuie and malice persecuted to death.
68:28
A prophecie that God would suffer them, to fal from one iniquitie to an other.
68:29
In the end of their liues, they shal not be found in the booke of life, vvhere they suppose themseelues to be vvritten.
68:30
The voice of Christ, humbling himselfe to death, euen to death of the Crosse:
from which he rose againe.
68:32
Deuout praise and thankesgeuing please God more then sacrifices of the most tender calues, which vvere othervvise also gratful sacrifices.
68:34
God doth assuredly comfort al such, as are imprisoned for professing the truth.
68:35
Al the creatures of God.
68:36
God wil alvvayes establish and protect the Catholique Church:
and particular Churches, members of the vniuersal shal also prosper.
68:37
Perpetual succession of the Catholique Church.
68:1
sant'Ippolito † 235 d.C. Expository Treatise Against the Jews 2
… “Save me, O God; for the waters are come in unto my soul. I am sunk in the mire of the abyss,” that is to say, in the corruption of Hades, on account of the transgression in paradise; and “there is no substance,” that is, help. “My eyes failed while I hoped (or, from my hoping) upon my God; when will He come and save me?”
san Gregorio di Nissa † 395 d.C. On Virginity 18
… The work of true sobriety is the same; from all pursuits and habits to choose that which is pure and improving, rejecting in every case that which does not seem likely to be useful, and letting it go back into the universal and secular life, called “the sea ,” in the imagery of the Parable. The Psalmist
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 9
… Nourish no wild beasts, I mean evil passions, worse than wild beasts. Confide not in things ever flowing, that thou mayest be able to stand firmly. None can stand upon water, but upon a rock all find a secure footing. Worldly things are as water, as a torrent, that passes away. “The waters,” he saith, “are come in unto my soul.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.3
3. “Save me, O God, for the waters have entered in even unto my soul” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.6
… For there was a time when the floods of persecutors had covered God’s earth, God’s Church, and had so covered it, that not even those great ones appeared, who are the mountains. For when they fled everywhere, how did they but cease to appear? And perchance of those waters is that saying, “Save me, O God, for the waters are come in even unto my soul.”
68:2
san Gregorio di Nissa † 395 d.C. Against Eunomius 3.2
… For since in the earth some is depth, and some is surface, when a man is not buried in the earth, or, as it were, dwelling in a cave by reason of thinking of things beneath (as is the life of those who live in sin, who “stick fast in the deep mire where no ground is
san Gregorio di Nissa † 395 d.C. On Virginity 8
… It is not every man’s gift, owing to weakness of nature, to hit the due proportion in these matters; there is a danger of being carried far beyond it, and “sticking fast in the deep mire
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 28
28. That He descended into hell is also evidently foretold in the Psalms, where it is said, “Thou hast brought Me also into the dust of the death.” And again, “What profit is there in my blood, when I shall have descended into corruption?” And again, “I descended into the deep mire, where there is no bottom.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 25.7
… For before it was said by an expression suited to the time of His Passion, when according to the flesh He showed forth an example of humility, that the waves of the sea vainly raged against Him, to which He yielded voluntarily for our sakes, that that prophecy, “I am come into the depths of the sea, and the floods overflow Me,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.4
4. “Fixed I am in the clay of the deep, and there is no substance” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.17
17. “Save Thou Me from the mire, that I may not stick” ( ver. 14 ). From that whereof above he had spoken, “Fixed I am in the clay of the deep, and there is no substance.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.18
18. “Let not the tempest of waters drown Me” ( ver. 15 ). But already he had been drowned. “I have come into the depth of the sea,” thou hast said, and “the tempest hath drowned Me,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 116.3
… …I may rather call my days the days of my misery, the days of my mortality, the days according to Adam, full of toil and sweat, the days according to the ancient corruption. “For I lying, stuck fast in the deep mire,”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.5
… On every side I am tossed by the waves of business, and sunk by storms, so that I may truly say, I am come into the depth of the sea, and the storm hath overwhelmed me (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.7
… I am tossed by the billows of a multitude of affairs, and, after the ease of my former quiet, am afflicted by the storms of a tumultuous life, so that I may truly say, I am come into the depth of the sea, and the storm hath overwhelmed me (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.26
… xv. 19 ). But on the other hand, I am come into the depth of the sea, and the storm hath overwhelmed me (
68:3
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.6
… These things the very beasts and birds perceive as well as we, and they are more certain than when we imagine them. And again, we do with more certainty imagine them, than by them conceive of other greater and infinite bodies which have no existence. With such empty husks was I then fed, and was not fed. But Thou, my Love, in looking for whom I fail
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.7
7. “I have laboured, crying, hoarse have become my jaws” (
68:4
Tertulliano † 220 d.C. An Answer to the Jews 10
… just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, “They were repaying me evil for good;” and, “What I had not seized I was then paying in full;”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2
Praise to the Rich, Who paid for us all, that which He borrowed not;
san Girolamo † 420 d.C. The Letters of St. Jerome 27.2
… The one thing that I have unfortunately said has been that virgins ought to live more in the company of women than of men, and by this I have made the whole city look scandalized and caused every one to point at me the finger of scorn. “They that hate me without a cause are more than the hairs of mine head,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 13.14
… In this way it is that we are said to be justified in the blood of Christ. For so that innocent blood was shed for the remission of our sins. Whence He calls Himself in the Psalms, “Free among the dead.” For he only that is dead is free from the debt of death. Hence also in another psalm He says, “Then I restored that which I seized not;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 79
… But “let us go,” He said, and whither, but to the place where He, who had nothing in Him deserving of death, was to be delivered up to death? But He had the Father’s commandment to die, as the very One of whom it had been foretold, “Then I paid for that which I took not away;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.14
… I might easily therefore make answer: but there is forced upon my view a certain Just One, without dispute just, without doubt just, who had no sin, slain by sinners, betrayed by a sinner; Himself Christ the Lord, of whom we cannot say that He hath any iniquity, for “those things which He robbed not He paid,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.8
8. Thus “there have been multiplied above the hairs of My head they that hate Me gratis” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.12
… “Strengthen ye the weak hands, and make strong the feeble knees.” Jesus cries: “If any man thirst let him come unto Me and drink;” the prophet also cries to Him: “I have laboured with crying, my jaws are become hoarse: mine eyes have failed, whilst I hope in my God.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 5.18
… For they are to be accounted the greater enemies the more they flatter you with praises. Forsake such; and, if they must needs deceive, let them at any rate deceive the hearts of worldly men, and not of priests. Let the dead bury their dead ( Luke ix. 60 ). But say ye with the prophet, Let them be turned back and put to shame that say unto me, Aha, Aha (
68:5
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.21
… “Behold, it is said, I have taken away thy sins.” Because He had taken on Himself the sins of the people of those who believed in Him, he uses many such expressions as these: “Far from my salvation are the words of my transgressions,” and “Thou knowest my foolishness, and my sins were not hid from Thee.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… She replied in the words of the apostle, “we are made a spectacle unto the world and to angels and to men,” and “we are fools for Christ’s sake” but “the foolishness of God is wiser than men.” It is for this reason she said that even the Saviour says to the Father, “Thou knowest my foolishness,”
san Girolamo † 420 d.C. Against the Pelagians 2
Ps. lxix. 5 . “God, Thou knowest my foolishness.” But
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.9
9. “O God, Thou hast known mine improvidence” (
68:6
sant'Agostino d'Ippona † 430 d.C. City of God 17.20
… but the princes of the city of Christ patiently wait for the time of a blessedness that is not fallacious. This is expressed by the words, “in fortitude, and not in confusion,” because hope does not deceive them; of which the apostle says, “But hope maketh not ashamed.” A psalm also saith, “For they that hope in Thee shall not be put to shame.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 5
… but probably only so far as to mitigate his punishment. For it was not said without reason: “Pour out Thy wrath upon the heathen that have not known Thee;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.10
10. “Let them not blush in Me, that wait for Thee, O Lord, Lord of virtues” (
68:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.11
11. “For because of Thee I have sustained upbraiding, shamelessness hath covered my face” (
68:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.12
12. “An alien I have become to My brethren, and a stranger to the sons of My mother” (
68:9
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.30
… For he celebrated the Lord’s passover when he was eighteen years old, as no one had done it before him. As then in zeal he was superior to those who went before him, so do ye, my sons, show zeal for God. Let zeal for God search you through, and devour you, so that each one of you may say: “The zeal of thine house hath eaten me up. ”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.2
12. “ Not every one that saith unto Me Lord, Lord, shall enter into the kingdom of heaven,” saith the Scripture. Faith, therefore, august Sovereign, must not be a mere matter of performance, for it is written, “The zeal of thine house hath devoured me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil for us, He hath seated us on the Right Hand, He was reproached for us. “For the reproaches of them that reproached thee,” it says, “fell upon me.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
“The reproaches of them that reproached Thee fell upon Me.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 23
But the Jews did not remember the Prophecy, and said, “What sign showest Thou unto us?” (
sant'Agostino d'Ippona † 430 d.C. City of God 20.12
… This is the fire which shall devour them, and this is “from God;” for it is by God’s grace the saints become unconquerable, and so torment their enemies. For as in a good sense it is said, “The zeal of Thine house hath consumed me,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
… “My zeal hath caused me to pine” ( ver. 139 ); or, as other copies read, Thy zeal? Others have also, “The zeal of Thy house:” and, “hath eaten me up,” instead of, “hath caused me to pine.” This, as it seems to me, has been considered as an emendation to be introduced from another Psalm, where it is written, “The zeal of Thy house hath eaten me up:”
68:10
san Girolamo † 420 d.C. The Letters of St. Jerome 130.10
10. After you have paid the most careful attention to your thoughts, you must then put on the armour of fasting and sing with David: “I chastened my soul with fasting,”
sant'Agostino d'Ippona † 430 d.C. City of God 18.46
… For a prophecy about this thing was sent before in the Psalms, which they also read, where it is written, “My God, His mercy shall prevent me. My God hath shown me concerning mine enemies, that Thou shalt not slay them, lest they should at last forget Thy law: disperse them in Thy might.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.13
13. “And I have covered in fasting My Soul, and it became to Me for a reviling” (
68:11
san Girolamo † 420 d.C. The Letters of St. Jerome 27.2
… The one thing that I have unfortunately said has been that virgins ought to live more in the company of women than of men, and by this I have made the whole city look scandalized and caused every one to point at me the finger of scorn. “They that hate me without a cause are more than the hairs of mine head,” and I am become “a proverb to them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.14
14. “And I have set sackcloth my garment” (
68:12
san Girolamo † 420 d.C. The Letters of St. Jerome 117.1
… For through accusing crime I have been myself made out a criminal. Men have disputed and denied my assertions until, as the proverb goes, I hardly know whether I have ears or feeling left. The very walls have resounded with curses levelled at me, and ‘I was the song of drunkards.’
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 78.6
… Do not, I beseech you, lest I say of you, “They have added to the pain of my wounds.” For it is much more easy to bear the reproach of those who take open pleasure in these our pains, of whom it was foretold in regard to Christ Himself, “They that sit in the gate speak against Me, and I was the song of the drunkards,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.15
15. “Against Me were reviling they that were sitting in the gate” (
68:13
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.15
15. You certainly desire to be approved by God. “To everything there is a time,” as it is written: “It is time for Thee, Lord, to work.” “It is an acceptable time, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.16
16. “But I with My prayer with Thee, O Lord” (
68:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.17
17. “Save Thou Me from the mire, that I may not stick” (
68:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.18
18. “Let not the tempest of waters drown Me” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 143.9
… give it back to me now I am humble. Because, if Thou turn it away, “I shall be like to them that go down into the pit.” What is, “that go down into the pit”? When the sinner has come into the depth of sins, he will show contempt. They “go down into the pit,” who lose even confession; against which is said, “Let not the pit close her mouth over me.”
68:16
san Gregorio di Nissa † 395 d.C. Against Eunomius 3.2
… For since in the earth some is depth, and some is surface, when a man is not buried in the earth, or, as it were, dwelling in a cave by reason of thinking of things beneath (as is the life of those who live in sin, who “stick fast in the deep mire where no ground is ,” whose life is truly a pit, as the Psalm says, “let not the pit shut her mouth upon me
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.19
19. “Hearken unto me, O Lord, for sweet is Thy mercy” (
68:17
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 4
Not merely merciful, but rich in mercy; as it is said also in another place; “In the multitude of thy mercies.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.20
20. “Turn not away Thy face from Thy child” (
68:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.21
21. “Give heed to my soul, and redeem her,” doth need no exposition: let us see therefore what followeth. “Because of mine enemies deliver me” (
68:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.22
22. “Thou knowest my reproach, and my confusion, and my shame” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.26
26. “Let the habitation of them become forsaken” ( ver. 26 ). This is now evident. For in the same manner as He hath mentioned not only a secret deliverance of His, saying, “Give heed to My soul, and redeem her;”
68:20
san Basilio † 379 d.C. The Letters 242.1
… On every side we see His succour round about us. For these reasons now we turn our eyes to you, right honourable brethren. In many an hour of our affliction we have expected that you would be at our side; and disappointed in that hope we have said to ourselves, “I looked for some to take pity and there was none; and for comforters but I found none.”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 8
… For if when we have persons to cheer and console us in our misfortunes, and to hold out to us fair prospects, we yet despond, consider what it was to have men upbraiding him. If the words, “I looked for some to have pity, but there was no man, and for comforters, but I found none” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 11
For if they that weep seem to share in the grief of those in sorrow, and gratify them mightily, and remove the excess of their woe, much more do they also that rejoice with others, make their pleasure greater. For how great an evil it is not to have companions in sorrow, hear the Prophet saying, “And I looked for one to lament with me, but there was none.”
sant'Agostino d'Ippona † 430 d.C. City of God 14.9
… But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were “without natural affection.” The sacred Psalmist also found fault with those of whom he said, “I looked for some to lament with me, and there was none.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.23
23. “In Thy sight are all they that trouble Me” (
68:21
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.19.2
… also, that He was a man without comeliness, and liable to suffering; that He sat upon the foal of an ass; that He received for drink, vinegar and gall;
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.33.12
… and that He should give His back to stripes, and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; and that He should have vinegar and gall given Him to drink;
Tertulliano † 220 d.C. An Answer to the Jews 10
… just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, “They were repaying me evil for good;” and, “What I had not seized I was then paying in full;” “They exterminated my hands and feet;” and, “They put into my drink gall, and in my thirst they slaked me with vinegar;”
Origene † 254 d.C. Origen Against Celsus 2.37
… but on the present occasion, the statement that the prophets predicted this very incident may be accepted as the more common answer to the objection. For in the sixty-ninth Psalm there is written, with reference to Christ: “And they gave me gall for my meat, and in my thirst they gave me vinegar to drink.”
Origene † 254 d.C. Origen Against Celsus 7.13
… and while it may seem that Jesus ate, He did so only as possessing a body. But in regard to the vinegar and gall mentioned in the prophecy, “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink,”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 28
… of Great Counsel.” And when He had not yet suffered, he declared, “He is as a sheep led to the slaughter.” And although the cross had never yet existed, He said, “All day long have I stretched out my hands to an unbelieving people.” And although not yet had He been scornfully given to drink, the Scripture says, “In my thirst they gave me vinegar to drink.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.29
… This Vine, which was by nature of the holy fathers, but of Sodom by purpose of heart;—(for their Vine is of Sodom, and their tendrils of Gomorrah ;)—this Vine, when the Lord was athirst, having filled a sponge and put it on a reed, offers Him vinegar. They gave Me also gall for My meat, and in My thirst, they gave Me vinegar to drink
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
… “For they gave me,” saith He, “gall for my meat, and for my thirst they made me drink vinegar.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 83
And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, “It is finished.” And what meaneth, “It is finished?” The prophecy was fulfilled concerning Him. “For they gave me,” it is said, “gall for my meat, and for my thirst they gave me vinegar to drink.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 13
… xxii. 16, 18 ); and discoursing of the traitor as yet unborn, he says, “He which did eat of My bread, hath lifted up his heel against Me” ( Ps. xli. 9 ); and of the circumstances of the Crucifixion, “They gave Me gall for meat, and in My thirst they gave Me vinegar to drink.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 26
26. It is related also that vinegar was given Him to drink, or wine mingled with myrrh which is bitterer than gall. Hear what the Prophet has foretold of this: “They gave Me gall to eat, and when I was thirsty they gave Me vinegar to drink.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.19
… For when the things which pertain to His passion are prophetically spoken there also in the person of Christ, that is mentioned which is unfolded in the Gospel: “They gave me gall for my meat; and in my thirst they gave me vinegar for drink.”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 9
… let their table become a snare before them, and a recompense, and a stumbling-block: let their eyes be darkened that they see not, and ever bow Thou down their back.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 31.6
… He received it, and said, “It is finished;” and, bowing His head, gave up the ghost. You see His power of dying, that He waited for this—until all things should be fulfilled that had been foretold concerning Him—to take place before His death. For the prophet had said, “They gave me gall for my meat; and in my thirst they gave me vinegar to drink.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 119.4
… He who was manifest suffered all these things, and He Himself also, who was hid, arranged them all. He saw, therefore, that all was accomplished that required to be done before He received the vinegar, and gave up the ghost; and that this also might be accomplished which the scripture had foretold, “And in my thirst they gave me vinegar to drink,”
papa san Leone I Magno † 461 d.C. Sermons 55
… For He Himself says by Isaiah, “I gave My back to the scourges, My cheeks to the palms of the hand, I turned not My face from the shame of spitting .” He Himself says by David, “They gave Me gall for My food, and in My thirst they supplied Me with vinegar
68:22
Tertulliano † 220 d.C. On the Resurrection of the Flesh 20
… before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.” “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.” “He was numbered with the transgressors;” “He was pierced in His hands and His feet;” “they cast lots for his raiment;” “they gave Him gall, and made Him drink vinegar;”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.10
… And again he said:— The spear shall arise against the shepherd, and against the man, My friend; and it shall smite the shepherd, and the sheep of his flock shall be scattered; and I will turn back My hand upon the pastor. And furthermore David said concerning His Passion:— For My meat they gave gall, and for My thirst did they give Me vinegar to drink.
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 1
… “They parted my garments among themselves, and upon my vesture did they cast lots.” And not only this but he also relates they gave Him gall to eat, and vinegar to drink. For he says “they gave me gall for my food, and for my thirst they gave me vinegar to drink.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
Ver. 9 . “Let their table be made a snare, and a trap, and a stumbling-block.” (
sant'Agostino d'Ippona † 430 d.C. City of God 17.19
… “They gave me gall for my meat; and in my thirst they gave me vinegar for drink.” And as it were after such a feast and dainties in this way given to Himself, presently He brings in [these words]: “Let their table become a trap before them, and a retribution, and an offence: let their eyes be dimmed that they see not, and their back be always bowed down,”
sant'Agostino d'Ippona † 430 d.C. City of God 18.46
… Let their eyes be darkened lest they see, and bow down their back alway.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.21
… for in the prophets there are found many imprecations against enemies, which are thought to be curses: as, for instance, that one, “Let their table become a snare,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 17.15
… For, read the Gospel, and see what great works Jesus wrought. He wrought our salvation on the cross, that all things foretold by the prophets might be fulfilled in Him. He was crowned with thorns; He hung on the tree; said, “I thirst,” received vinegar on a sponge, that it might be fulfilled which was said, “And in my thirst they gave me vinegar to drink.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 37.9
… that when all should be fulfilled, then should come His suffering in set order, not by fatal necessity. In short, hear that you may prove. Among the rest that was prophesied of Him, it is also written: “They gave me gall for meat, and in my thirst they gave me vinegar to drink.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.24
24. “And they gave for My food gall, and in My thirst they gave Me vinegar to drink” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.28
… For they were wont to kill servants sent to them, to demand rent and profit. He sent the Son Himself, in order that Him also they might kill. He laid iniquity upon their own iniquity. And these things did God do in wrath, or rather in just requital? For, “May it be done to them,” He saith, “for a requital and for a stumbling-block.”
68:23
Tertulliano † 220 d.C. To His Wife 2.1
… so great a good, but not even in their remarriage have chosen to be mindful of the rule that “above all they marry in the Lord.” And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put “an occasion of falling”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.25
25. “Let the table of them be made in their own presence for a trap” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 74.20
… “They that have been darkened have been filled of the earth of unrighteous houses.” For by giving heed to earth they have been darkened, concerning whom there is said in another Psalm, “Let their eyes be blinded, that they see not, and their back ever bow Thou down.”
68:24
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.25
… How much better were it to turn away from the trap, to acknowledge sin, to condemn error, to be rid of bitterness, to pass over into the Body of Christ, to seek the Lord’s glory! But so much prevaileth presumption of mind, that even in their own presence the trap is, and they fall into it. “Let the eyes of them be darkened, that they see not,”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.1
… Hence it is that, in the Gospel, the Truth in person says, If the blind lead the blind, both fall into the ditch ( Matth. xv. 14 ). Hence the Psalmist (not expressing his own desire, but in his ministry as a prophet) denounces such, when he says, Let their eyes be blinded that they see not, and ever bow thou down their back (
68:25
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.1
… “Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us: … Let his habitation be desolate, and let no man dwell therein;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
Then after the event, he appositely brings in the Prophet, saying, “For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein” ( v. 20 ) (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.25
… For Satan hath bound her eighteen years, and her that was bowed down He raised up: and because on the Sabbath He did it, the Jews were scandalized; suitably were they scandalized at her being raised up, themselves being bowed. “Pour forth upon them Thine anger, and let the indignation of Thine anger overtake them” (
68:26
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 9
… Like the tyrant of Babylon , they attack more furiously; they shew pity to none, but mercilessly ‘upon the ancient,’ as it is written, ‘they very heavily lay the yoke,’ and ‘they add to the grief of them that are wounded
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 78.6
… who among you is offended, and I burn not? Do not therefore add to my distresses, by your yielding either by groundless suspicions or by occasion of other men’s sins. Do not, I beseech you, lest I say of you, “They have added to the pain of my wounds.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.26
26. “Let the habitation of them become forsaken” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… the body taken from earth, nor would He like Moses and Elias, after fasting forty days, have hungered, on account of His body demanding its own food, nor yet would John his disciple when writing about him have said—‘Jesus being wearied from his journey sat,’ nor would David have uttered the prediction about him ‘And they added to the pain of my wounds,’
68:27
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.22.2
… nor, again, would John His disciple have said, when writing of Him, “But Jesus, being wearied with the journey, was sitting [to rest];” nor would David have proclaimed of Him beforehand, “They have added to the grief of my wounds;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.27
27. Why so? “For Him whom Thou hast smitten they have themselves persecuted, and upon the pain of my wounds they have added” (
68:28
Origene † 254 d.C. Origen's Commentary on the Gospel of John 5.4
… Observe, in addition to this, if a proof that the sacred writings are one book, and those of an opposite character many, may not be found in the fact that there is one book of the living from which those who have proved unworthy to be in it are blotted out, as it is written:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.28
28. “Lay Thou iniquity upon their iniquity” (
68:29
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.29
29. “Let them be blotted out from the book of the living” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… “Let them be blotted out of the book of the living;” and because they did not deserve to come to saving penitence because of the guilt of their great sin, he subjoins: “And let them not be written among the righteous.”
68:30
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… For it was not this, but this with the other, that He looked to have presented. Wherefore he saith, “The sacrifice of praise shall glorify Me.” And again, “I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs.” ( Ps. l. 23 ;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.30
… “I will magnify Him with praise.” O vast riches! What jewels of God’s praise hath he brought out of his inward treasures! These are my riches! “The Lord hath given, the Lord hath taken away.” Then miserable he hath remained? Far be it. See the riches: “As it hath pleased the Lord, so hath been done, be the name of the Lord blessed.”
68:31
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 52
The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him. For, says the elect David, “I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.30
… but those riches, that thou mayest never hunger. “The health of Thy countenance, O God, hath taken Me up.” For what purpose? In order that no longer I may be poor, no longer sorrowful? “I will praise the name of the Lord with a song, I will magnify Him in praise” (
68:32
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.21
… But let Thy ministers work even as on the dry land, separated from the whirlpools of the great deep; and let them be an example unto the faithful, by living before them, and by stimulating them to imitation. For thus do men hear not with an intent to hear merely, but to act also. Seek the Lord, and your soul shall live,
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 9.1
… And no one justly finds fault with such a search, if at least he who seeks that which either to know or to utter is most difficult, is steadfast in the faith. But whosoever either sees or teaches better, finds fault quickly and justly with any one who confidently affirms concerning it. “Seek God,” he says, “and your heart shall live;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 63.1
1. Let us give our mind’s best attention, and, with the Lord’s help, seek after God. The language of the divine hymn is: “Seek God and your soul shall live.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.31
… from my mouth shall please God more than a great victim led up to His altar.…Therefore above this calf my praising shall please Thee, such as hereafter will be, after poverty and sorrow, in the eternal society of Angels, where neither adversary there shall be in battle to be tossed, nor sluggard from earth to be stirred up. “Let the needy see and rejoice” (
68:33
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.32
32. “For the Lord hath hearkened to the poor” (
68:34
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.32
… But let the rags of the fetters suffice: seek so much as is necessary for keeping off want, but when thou seekest superfluities, thou longest to load thy fetters. In such a prison then let the fetters abide even alone. “Sufficient for the day be the evil thereof.” “Let there praise Him heavens and earth, sea and all things creeping in them” (
68:35
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.33
33. Hear thou another thing also: “for God shall save Sion” (
68:36
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.33
… For Juda is interpreted confession. By confession of humility there are being builded the cities of Juda: in order that there may remain without the proud, who blush to confess. “For God shall save Sion.” What Sion? Hear in the following words: “and the seed of His servants shall possess Her, and they that love His name shall dwell therein” (
68:4
v. 4 laboravi clamans, fatigatus sum clamore meo, raucae facíae sunt fauces meae, vel inflammatae ; exasperatum est guttur meum (Hier), defecerunt oculi mei, tabescunt, languescunt, dum spero in Deum, Hier exspectantes Deum meum ; ita quoque Aq runt me gratis quam capilli capitis mei; confortati sunt perdentes me, inimici mei iniuste, qui mendaciter, sine causa, me infestant; quae non rapui, tunc exsolvebam, tum reddo ; proverbii genus est (Calm.); fere sicut illud : patres nostri manducaverunt uvam acerbam et dentes filiorum obstupescunt; patres nostri peccaverunt et nos iniquitates eorum portavimus (Ez. 18,1. Lam. 5,7). Dicit itaque : istis meis adversariis nihil iniuriae intuli et tamen ab iis affligor et punior. Ita etiam Theod. : « earum iniuriarum quas non intuli iniuste poenas 100 » ; cf. Altirmat psaltes : contra illos nihil peccavi, utique coram Deo non me innocentem 18040 ; humiliter confitetur v. 6 Deus tu scis insipientiam meam, Sym τὴν ἀπειρίαν pou imperitiam meam, e/ delicta mea LXX πλημυμέλειαι, defectus, errata a te non. sunt abscondita ; talia com- Ab omnibus ergo pius cultor Dei habetur. Quare merito petere potest :
68:7
1 non erubescant in me, ne pudore afficiantur ob meam causam et sortem sperantes in te Domine; secundum normam retributionis pii opem divinam experiuntur, salvantur, eripiuntur a periculis (cf. 33,13 sq 236,9-15. 35-40); proinde si me non adiuveris, ecce unus sperans in te iam pudore afficitur, ego ipse scil. fallor in spe mea; insuper omnes sperantes in Deum hac mea calamitate continuo permanente neque sublata erubescere debebunt, quia vident hominem pium et 1ustum tamen derelinqui. Exponit itaque Deo, quo suam fulciat petitionem, simul etiam offensionem piorum, si Deus quasi in se uno normam illam neglexerit retributionis. . Quae petitio eo magis exauditione digna censeri débet, quia propter Dei causam opprobria sustinet v. 8 propter te; ita conqueri potuit posterius etiam leremias : vae mihi mater mea, quare genuisti me, virum rixae, virum discordiae in universa terra-15,10; ab ipsis fratribus tamquam alienus et inimicus habetur v. 9 evtraneus factus sum fratribus meis ; animorum alienatio inter nos facta est; 16 expertus est leremias, cum viri Anathoth vitae eius insidiarentur (ler. 11, 18-21). Inimicitias psaltes incurrit propter Deum ; id clarius exponitur v. 10: quoniam zelus domus tuae comedit me, zelum pro sancta domo Dei magnum exhibuit; se tali zelo ardere quasi consumi profitetur ; zelum ostendit Ieremias 7,11 numquid spelunca latronum facta est domus ista? 1060 opprobria exprobrantium tibi ceciderunt super me ; eo autem zelo furor eorum, qui in ipsum Deum opprobria iactabant, eo magis in psalten incensus est. Ipse autem ieiunio et habitu lugentis indutus opem Dei in tribulatione sua imploravit, quod utrumque adversariis occasio erat maioris contumeliae
68:11
v. 11 e£ operui, LXX συνέκαμιψα incurvavi!, humilavi, in ieiunio 'animam meam, hebr ad verbum vertit |. mam meam; ef factum est in opprobrium mihi; lugentis in modum — — vestitus incessit, vestimentum habuit cilicium, σάχχον LXX, saccum (hebr z&, Hier), pannum e pilis textum, e£ factus sum illis in parabolam, in carmen ludierum, in ludibrium. In coetibus ad portam urbis, ubieumque convenerunt ad coníabulandum, adversum me loquebantur, et (sum) fidium cantus bibentium siceram (hebr), ludibrium, canticum ludicrum potatores vini in me edunt. Similem vitam agere 1ussus est Ieremias : non ingredieris domum convivii, ut sedeas cum eis et concedas et bibas (16,5.8) ; hoe ei opprobrio habitum esse quis neget? cf. Iob 30,9 nunc in eorum canticum versus sum et factus sum eis in proverbium. — 1086 vero
68:14
v. 14 dirigit orationem ad Deum, /empus beneplaciti, Deus, tempus favoris est, cum Deus exaudiat preces ; tale tempus sibi efflagitat; quare provocat ad multitudinem misericordiae Dei et ad veritatem, seu fidelitatem salutis quam Deus petentibus promisit; unde - v. 15.16 prioribus imaginibus repetit tribulationum descriptionem cum petitione : eripe me, libera me; ne operiat me fluvius aquae (Hier), neque urgeat, occludat, super me puteus os suum, ne me obruat et submergat abyssus. Porro Deum implorat
68:17
v. 17 pro bonitate gratiae et pro multitudine miserationum ; ne subtrahat favorem servo suo
68:18
v. 18 cui sunt angustiae;
68:19
v. 19 accede ad animam meam (Hier), redime eam ; propter inimicos meos eripe me, ne me esse derelictum glorientur (Gen.). Quo maiorem vim addat petitioni, iterum. commemorat afflictam suam conditionem
68:20
v. 20 £u scis improperium meum, ignomi- | niam meam, contemptum ; in conspectu tuo sunt, tu nosti omnem malitiam tribulantium me. Et quantopere se sentiat afflictum, decla- - rat
68:21
v. 21 improperium frangit, conterit cor meum (hebr), Hier opprobrio contritum est cor meum et desperatus sum ; Sym ὀνειδισμὸς χατέαξε τὴν χαρϑίχν מס χαὶ ἠνιώμνην, confregit cor meum et dolore afflictus sum, AÀq συνέτριψε, χαὶ ἀπεγνώσθην, contrivit et desperatus sum. Quod vulg habet improperium exrspectavit cor meum, fere est idem ac : malorum meorum finem non vidi (Gen.). Et ad augendam miseriam affert : ef sustinui, 1d est, et exspectavi (hebr, Hier) qui simul contristaretur et non fuit; nemo mihi miserationem exhibebat; neminem qui me consolaretur inveni; desideravit, at frustra. Tamen hanc et sitim consolationis et commiserationis erudeliter inimici vexarunt et deriserunt
68:22
v. 32 et dederunt in escam meam fel, in siti mea potaverunt me aceto, acerbis dicteriis et irrisionibus me satiarunt; pro consolationis desiderio meo me pungebant aculeis sermonum et contumeliarum. Psalt quam maxime persuasum est valere apud Deum normam retributionis. Quare eam nunc גג medium adducens comminationes in. oppressores congerit. Ex imagine de esca et potu in v. 22 facile trans- = itur ad v. 23 fiat mensa eorum coram ipsis in laqueum, cibi sunt ad. vigorem corporis ; illis fiant in perniciem, in laqueum 1. e. in rem qua. capiantur et prosternantur ; in retributiones (ità LXX, Aq Sym Theod - | syr Hier), in retributiones ipsis debitas, ergo in poenas et castigatio- ^. nes, et in. scandalum, in offensionem qua cadant, in ruinam. Praebet — targum : et sacrificia eorum in scandalum ; ita merito recentiores emendant textum hebr, ut schelamim intelligantur, non retributiones. Fortasse sermo est de sacrificiis, qualia impios offerre Ieremias reprehendit (7,10.21). Illis v. 24 lumen oculorum obscuretur; dorsum eorum incurva, hebr lumbos eorum continuo nutare 180 ; redde eos corpore debiles ; lumine et vigore corporis priventur. Largam irae Dei in eos effusionem adprecatur v. 25, et furor irae tüae comprehendat eos, hebr ardor irae tuae. Simul cum 115 plectatur eorum progenies et pereat (cf. Ex. 20,5); v. 26 fiat habitatio eorum deserta, domicilium eorum, domus eorum careat incolis ; v. 27 quem tu percussisti, fatetur psaltes pro suis erratis quae v. 6 fassus est se a Deo afflictum esse; . sed illi super dolorem vulneratorum tuorum addiderunt. Cum בג hebr hie sermo fiat de tuis confossis vel vulneratis in membro parallelo ad quem tu pereussisti, clarum habemus indicium psal- T. ten gerere personam coetus piorum, vel in se sortem quoque aliorum exhibere. Augetur malitia, quia afflictis non solum non consolationem et iuvamen praebent, verum dolorem augent. Quare sieut ipsi augent et aggravant dolorem afflictorum, ita appone iniquitatem super iniquilalem eorum, ita sine eos ruere de iniquitate in iniquitatem (quod Deus permittit fieri, saepius facere dicitur ; cf. Is. 45,7) ; unde maioribus poenis fient obnoxii, e£ non intrent in iustitiam tuam, non veniant ad iustitiam quae coram Deo valeat; sententia est eadem quae sequitur : cum iustis non scribantur ; s Deus conficit catalogum iustorum, ilh non scribantur; deleantur de libro viventium, morte praematura fac ut abripiantur (cf. Ex. 32,32). Quae maledictiones ut rite concipiantur, utiliter comparantur similes quaedam, quas leremias propheta in suos persecutores protulit; vide Ier. 11,20; 17,18 duplici | contritione contere eos ; 18,21-23 et 20,10.14-18. j Ex eadem norma retributionis colligit pro se certam spem et fiduciam ; v. 30 ego quidem nune sum pauper et dolens; salus tua, Deus suscipiet me (Hier), hebr exaltabit me ; quare
68:31
v. 31 laudabo nomen (uum cum cantico οἵ talis laus et agnitio maiestatis divinae Deo | magis accepta est quam 880711018 quae ex optimis vietimis fiunt. Ex | eadem norma pii omnes in quacumque tribulatione gaudium et solatium capient
68:33
v. 33, videntes mansueti laetabuntur ; qui quaeritis Deum, vigorem ; animos erigite ad laetam fiduciam,
68:34
v. 34 quoniam exaudit pauperes Dominus, et vinctos suos non despicit ; qua ratione pii Dei tantur, exemplo docemur ler. 20,2 et percussit Phassur leremiam prophetam et misit eum in nervum ; et vide Ier. 32,2 ; 33,1; 36,5 ; 37, 14.15 ingressus in ergastulum sedit ibi leremias diebus multis; 38,6; 40,1. Quare non opus erit de captivis in exsilio assyriaco cogitare; nam quod Ieremias expertus est, alu quoque qui Dei causam strenue ropter violentias et oppressiones (Is. 5,23; 28,14; 56,11; 58,4 sq. Ier. 5,5; 6,13. Os. 4,1. Mich. 3,2.3 eto.). | Hanc Dei in afflictos curam agnoscant
68:35
v. 35 laudent eum coeli et lerra, mare et omnia reptilia in eis, et omne quod movetur in eis (hebr, Hier) ; prosopopoeia ad exaggerationem (Gen.) ; exprimitur maximum desiderium, ut Deus summis laudibus exaltetur, quare totus mundus et omnes creaturae provocantur, ut praeconia edant. Ad tempus exsilii spectant v. 36.37, quibus spes instaurationis declara- 32,31). Aliqua quae in psalmo de iusto dicuntur, sensum maxime plenum et perfectum consecuta sunt in Christo; quare psalmum typice mes-
68:28
… del lago di Genesareth (cf. Deut. 33, 23, ove si allude pure alla fertilità del luogo), tra Dan a nord, Aser a nord-est, Zabulon a ovest, Issachar a sud. Ebbe importanza all'epoca dei Giudici (v.), in cui con Zabulon (Iudc. 4, 6; 5, 18; cf. Is. 8, 23; Ps. 68, 28) compì l'impresa guidata moralmente da Debora e militarmente dal nepthalita Barac (v.) contro Iabin e Sisara (Iudc. 4), ed esaltata nel celebre cantico (Iudc. 5; cf. già Gen. 49, 21). …
68:36
37,32) e per i suoi abitanti «figli di S.» (ibid. 10,32; Ps. 68,36; Ier. 3,23). Al tempo poi delle lotte maccabaiche il santuario giudaico fu indicato realmente con il nome di «Monte S.» (τὸ ὄρος Σιών; I Mach. 4, 37-60; 6,48.62; 10,11; 14,26). Ivi …
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.