King Dauid, or anie other iust person, prayeth God to continew his grace, and protection against the malice of the enimie. 5. Recounteth Gods mercie in deliuering him from falling into tentations. 6. prayeth for the same in old age, or weakenes of bodie and spirite, 20. and promiseth perpetual gratitude and praises.
1A psalm for David. Of the sons of Jonadab, and the former captives. In thee, O Lord, I have hoped, let me never be put to confusion:Salmo di David. De' figliuoli di Jonadab, e de' primi prigionieri. In te, o Signore, ho posta la mia speranza: non sia io confuso in eterno:A Psalme for Dauid, of the sonnes of Ionadab, and the former captiues. IN thee ô Lord I haue hoped, let me not be confounded for euer:Psalmus David, filiorum Jonadab, et priorum captivorum. In te, Domine, speravi; non confundar in æternum. 2Deliver me in thy justice, and rescue me. Incline thy ear unto me, and save me.per la tua giustizia dammi liberazione, e salute. Piega le tue orecchie verso di me, e salvami.in thy iustice deliuer me, and receiue me. Incline thine eare to me, and saue me.In justitia tua libera me, et eripe me: / inclina ad me aurem tuam, et salva me. 3Be thou unto me a God, a protector, and a place of strength: that thou mayst make me safe. For thou art my firmament and my refuge.Sii tu a me un Dio protettore, e un asilo sicuro per farmi salvo: Perocché mia fermezza, e mio rifugio se' tu.Be vnto me for a God protector, and for a fensed place: that thou maist saue me: Because thou art my firmament, and my refuge.Esto mihi in Deum protectorem, / et in locum munitum, ut salvum me facias: / quoniam firmamentum meum et refugium meum es tu. 4Deliver me, O my God, out of the hand of the sinner, and out of the hand of the transgressor of the law and of the unjust.Dio mio, liberami dalle mani del peccatore, e dalle mani del violator della legge, e dell'iniquo;My God deliuer me out of the hand of the sinner, and out of the hand of him that doth aganst the law, and of the vniust.Deus meus, eripe me de manu peccatoris, / et de manu contra legem agentis, et iniqui: 5For thou art my patience, O Lord: my hope, O Lord, from my youth.Imperocché tu se', o Signore, la mia espettazione, Signore, tu mia speranza fin dalla mia gioventù.Because thou art my patience ô Lord my hope from my youth.quoniam tu es patientia mea, Domine; / Domine, spes mea a juventute mea. 6By thee have I been confirmed from the womb: from my mother’s womb thou art my protector. Of thee I shall continually sing:Sopra di te io posai nell'uscire dall'utero: dal seno della madre mia tu se' mio protettore. Te io cantai in ogni tempo:Vpon thee haue I bene confirmed from the wombe: from my mothers bellie thou art my protector. In thee is my singing alwaies:In te confirmatus sum ex utero; / de ventre matris meæ tu es protector meus; / in te cantatio mea semper.
7I am become unto many as a wonder, but thou art a strong helper.fui tenuto da molti come un portento; ma un forte difensore se' tu.I was made to manie as a wonder: and thou art a strong helper.Tamquam prodigium factus sum multis; / et tu adjutor fortis. 8Let my mouth be filled with praise, that I may sing thy glory; thy greatness all the day long.Sia piena la mia bocca di laude, affinchè io canti la tua gloria, e la tua grandezza per tutto il giorno.Let my mouth be filled with praise, that I may sing thy glorie: al the day thy greatnes.Repleatur os meum laude, / ut cantem gloriam tuam, / tota die magnitudinem tuam. 9Cast me not off in the time of old age: when my strength shall fail, do not thou forsake me.Non rigettarmi nel tempo della vecchiezza: non abbandonarmi quando verrà meno la mia fortezza.Reiect me not in the time of olde age: when my strength shal faile, forsake me not.Ne projicias me in tempore senectutis; / cum defecerit virtus mea, ne derelinquas me. 10For my enemies have spoken against me; and they that watched my soul have consulted together,Imperocché contro di me han parlato i miei nemici; e quelli che tende vano insidie all'anima mia han tenuto insieme consiglio,Because mine enimies haue said to me: and they that watched my soule, consulted together,Quia dixerunt inimici mei mihi, / et qui custodiebant animam meam consilium fecerunt in unum, 11Saying: God hath forsaken him: pursue and take him, for there is none to deliver him.Dicendo: Iddio Io ha abbandonato, tenetegli dietro, ed afferratelo, dapoichè non v'ha chi lo scampi.Saying: God hath forsaken him, pursew, and take him: because there is none to deliuer.dicentes: Deus dereliquit eum: / persequimini et comprehendite eum, / quia non est qui eripiat. 12O God, be not thou far from me: O my God, make haste to my help.Non ti dilungare, o Dio, da me: Dio mio, volgiti ad aiutarmi.O God be not farre from me: my God haue respect to mine ayde.Deus, ne elongeris a me; / Deus meus, in auxilium meum respice. 13Let them be confounded and come to nothing that detract my soul; let them be covered with confusion and shame that seek my hurt.Sian confusi, e vengan meno coloro, che appongono calunnie all'anima mia: siano coperti di confusione, e di vergogna quelli che amano il mio male.Let them be confounded, and fayle that detract from my soule: let them be couered with confusion, and shame, that seeke euils to me.Confundantur et deficiant detrahentes animæ meæ; / operiantur confusione et pudore qui quærunt mala mihi. 14But I will always hope; and will add to all thy praise.Ma io sempre spererò, e laudi aggiungerò a tutte le laudi tue.But I wil alwaies hope: and wil adde vpon al thy praise.Ego autem semper sperabo, / et adjiciam super omnem laudem tuam.
15My mouth shall shew forth thy justice; thy salvation all the day long. Because I have not known learning,La mia bocca predicherà la tua giustizia, e tutto il giorno la salute, che vien da te. Perché io non ho cognizione di lettere,My mouth shal shew forth thy iustice: al the day thy saluation. Because I haue not knowne lerning, I wil enter into the powres of our Lord:Os meum annuntiabit justitiam tuam, / tota die salutare tuum. / Quoniam non cognovi litteraturam, 16I will enter into the powers of the Lord: O Lord, I will be mindful of thy justice alone.mi internerò nella possanza del Signore; della sola giustizia tua, o Signore, io mi ricorderò.ô Lord I wil be mindful of thy iustice onely.introibo in potentias Domini; / Domine, memorabor justitiæ tuæ solius. 17Thou hast taught me, O God, from my youth: and till now I will declare thy wonderful works.Tu, o Dio, fosti mio maestro fin dalla mia giovinezza, e io annunzierò le meraviglie fatte da te fino a quest'ora:O God thou hast taught me from my youth: and vntil now I wil pronounce thy meruelous workes.Deus, docuisti me a juventute mea; / et usque nunc pronuntiabo mirabilia tua. 18And unto old age and grey hairs: O God, forsake me not, Until I shew forth thy arm to all the generation that is to come: Thy power,E tu fino alla vecchiezza, fino all'età avanzata, o Dio, non mi abbandonare, Fino a tanto, che io a tutta la generazione, che verrà, annunzi la tua fortezza, E la potenza tua,And vnto ancient age, and olde age: ô God forsake me not? Vntil I shew forth thy arme to al the, generation, that is to come. Thy might,Et usque in senectam et senium, / Deus, ne derelinquas me, / donec annuntiem brachium tuum generationi omni quæ ventura est, / potentiam tuam, 19And thy justice, O God, even to the highest great things thou hast done: O God, who is like to thee?e la tua giustizia, che va fino agli altissimi cieli, e le magnifiche cose fatte da te. Chi, o Dio, è simile a te?and thy iustice ô God euen to the highest, great meruailes which thou hast done: ô God who may be like to thee?et justitiam tuam, Deus, usque in altissima; / quæ fecisti magnalia, Deus: quis similis tibi ? 20How great troubles hast thou shewn me, many and grievous: and turning thou hast brought me to life, and hast brought me back again from the depths of the earth:Quante facesti provare a me tribolazioni molte, ed acerbe! e di nuovo mi ravvivasti, e dagli abissi della terra di bel nuovo mi ritornasti:How great tribulations hast thou shewed me, manie and euil: and turning thou hast quickened me: and from the depthes of the earth thou hast brought me backe againe.Quantas ostendisti mihi tribulationes multas et malas ! / et conversus vivificasti me, / et de abyssis terræ iterum reduxisti me.
21Thou hast multiplied thy magnificence; and turning to me thou hast comforted me.Tu desti in molti modi a conoscer la tua magnificenza, e di bel nuovo mi consolasti.Thou hast multiplied thy magnificence: and being turned thou hast comforted me.Multiplicasti magnificentiam tuam; / et conversus consolatus es me. 22For I will also confess to thee thy truth with the instruments of psaltery: O God, I will sing to thee with the harp, thou holy one of Israel.Imperocché io pure al suono de' musicali strumenti darò laude a te per la tua verità: te io canterò sulla cetra, o Santo d'Israele.For I also wil confesse to thee in the instruments of Psalme thy truth: ô God I wil sing to thee on the harpe, holie one of Israel.Nam et ego confitebor tibi in vasis psalmi veritatem tuam, Deus; / psallam tibi in cithara, sanctus Israël. 23My lips shall greatly rejoice, when I shall sing to thee; and my soul which thou hast redeemed.Esulteranno le mie labbra, e l'anima mia redenta da te quando io canterò le tue lodi.My lippes shal reioyce when I shal sing to thee; and my soule, which thou hast redemed.Exsultabunt labia mea cum cantavero tibi; / et anima mea quam redemisti. 24Yea and my tongue shall meditate on thy justice all the day; when they shall be confounded and put to shame that seek evils to me.Ed ancor la mia lingua tutto di parlerà della tua giustizia, allorché confusi, e svergognati rimarranno quelli, che amano il mio male.Yea and my tongue al the day shal meditate thy iustice: when they shal be confounded and ashamed that seeke euils to me.Sed et lingua mea tota die meditabitur justitiam tuam, / cum confusi et reveriti fuerint qui quærunt mala mihi.
70:1
Challoner
Of the sons of Jonadab. The Rechabites, of whom see Jeremias xxxv. By this addition of the seventy-two interpreters [Septuagint], we gather that this psalm was usually sung in the synagogue, in the person of the Rechabites, and of those who were first carried away into captivity. (Challoner)
Usher
This first captivity happened under Joakim, in the year of the world 3398, the second, under Jechonias, 3405, and the last, when the city was destroyed and Sedecias was taken, 3416. (Usher)
Menochius
The Rechabites entered Jerusalem a little before the first of these events, and set the people an example of obedience by submitting to Nabuchodonosor, as Jeremias directed. (Bellarmine) (Menochius)
E. ad Paul. and ad Rust
St. Jerome considers their being confined within the walls, as their first captivity. (E. ad Paul. and ad Rust.)
Berthier
But there is nothing in this title in Hebrew, Eusebius, etc., and several copies of the Septuagint acknowledge the same; (Calmet) so that it is of no great authority. (Berthier)
Calmet
The psalm contains the sentiments of the captives, (Theodoret) or of David, persecuted by his son: and in a more sublime sense, of Jesus Christ, complaining of treason and cruelty. (Calmet)
Berthier
All the saints, under persecution, may adopt the same language. (Berthier)
Hoped. These three verses are almost exactly the same, Psalm xxx. Bias "being asked what was sweet to men, answered, hope." (Laertius 1.)
Calmet
Vain is the salvation of man. But hope confoundeth not, Psalm 59:13., and Romans 5:5. (Calmet)
70:2
Calmet
Justice. Or mercy, Psalm 30:1. I have not injured Absalom, etc. (Calmet)
Worthington
God avengeth the injuries done to his servants. (Worthington)
70:3
Berthier
Refuge. The parallel passage seems more complete (Calmet) in Hebrew, some letters of which may have been altered, since the time of the Septuagint. Yet the sense is nearly the same. (Berthier)
Haydock
"Be thou my strong habitation, whereunto I may continually resort. Thou hast given commandment to save me; for thou art my rock and my fortress." (Protestants) (Haydock)
70:4
Calmet
Unjust. Achitophel and Absalom. (Calmet)
70:5
Calmet
Patience. Confiding on thee, I lost not patience; (St. Augustine; Worthington) or rather, (Amama) all my expectations are from thee, Psalm 61:6. (Calmet)
70:6
Art my. Hebrew, "hast taken me," (Haydock) or "cut the navel string," Ezechiel 15:4. Thou hast acknowledged me for thy son, by taking me upon thy knee, as soon as I was born, Genesis 50:22., and Psalm 21:11.
70:7
Wonder. My exaltation, (Calmet) and present misery, (Worthington; Menochius) fill all with astonishment. (Haydock) (Isaias 8:18., and 11:10.)
Calmet
God often made his prophets bear about the signs of his vengeance on others, Isaias 19:20. (Calmet)
Eusebio † 339 d.C.
He was looked upon as a prodigy. (Eusebius; St. Augustine)
Calmet
Helper. He gives all the glory to God. (Calmet)
Worthington
None can persevere without his grace. (Worthington)
70:9
Calmet
Old age. Absalom rebelled when his father was grown old. (Calmet)
Worthington
Against the dangers of our last conflict, (Haydock) Christ has instituted Extreme Unction. (Worthington)
70:10
Calmet
Watched. My guards, (Ferrand) or rather my enemies. (Calmet)
70:11
Him. Thus the world commonly judges of those in distress. It was known that David had sinned; but none could tell that God was now punishing him rather than putting his virtue to the trial. "Upbraid not the miserable," said Thales.
70:13
Calmet
Detract. Hebrew, "are satans," or "adversaries," during my trial. The Fathers say these are predictions, Psalm 34:4. (Calmet)
Berthier
David certainly wished to spare the chief of the rebels, and he most probably speaks of his spiritual enemies. (Berthier)
70:14
Worthington
Praise. To perform good works, and to praise God, is the best way to advance in virtue. (Worthington)
70:15
Worthington
Learning. As much as to say, I build not upon human learning, but only upon the power and justice of God. (Challoner) (Worthington)
Berthier
I have not leisure to write a canticle at present, as the word known intimates, Psalm 13:3., and 73:9. But I will do it hereafter, and record the praises which I now proclaim. Some would translate, "I know not the number" of thy mercies. (Berthier)
Genebrard
This sense is adopted by the Chaldean, Theod., etc. See Psalm 39:6. Yet it seems more probable, that David acknowledges his inability to speak of God as he deserves, though he promises to do his best to shew the utmost respect. So Solomon confessed his ignorance, (Proverbs 30:2.) and Socrates asserted, that all his knowledge consisted in the conviction of his complete ignorance. If this be true with respect to human science, how much more so is it, when we speak of God, (Haydock) and attempt to dive into the holy Scriptures? (Genebrard)
Calmet
David meditated on the law continually, Psalm 1:2. (Calmet)
Calmet
Yet he admits, that he stands in need of a guide (Haydock) and must enter into the sanctuary, to penetrate such high mysteries, Psalm 72:17. St. Augustine and Eusebius understand, that the letter of the Mosaic law is incapable of insuring salvation. (Calmet)
Haydock
This text has been abused, to encourage ignorance, as Amama (p. 502.) complains with respect to the Protestant pulpits and colleges abroad. Knox gives a dreadful picture, of their universities in England. (Haydock)
Amama
"With the unlearned Anabaptists and fanatics, such may perhaps conclude, that they will thus more easily approach to God," (Tarnov.) and "may boast, that they have been instructed in the school of the holy Spirit," theodikatoi, "when they boldly ascend the pulpit, and adduce texts from Scripture, it matters not whether right or wrong." (Amama)
Haydock
Is not this generally the case among those who broach new religions? (Haydock)
Berthier
Vatican Septuagint reads, pragmateias, "mercantile affairs." But the Vulgate follows the edition of Aldus, etc., grammateias. (Berthier)
Haydock
A similar variation occurs, 1 Esdras viii. The former reading is adduced by the Fathers, and by Gelasius, (dist. 88.) who hence condemns clergymen engaging in merchandise, (Amama) as it was contrary to their calling: and formerly at least, very dangerous for any honest man. (Haydock)
Menochius
David had not received a polite education, and he disapproved of Achitophel's worldly prudence. (Menochius)
70:17
Calmet
Till now. Here the stop should be placed. (Berthier) (Calmet)
Berthier
The verb may also be explained in the past time, "till now I have declared." (Berthier)
70:19
Menochius
The great things. Thou hast even punished the rebel angels. (Menochius)
70:20
Berthier
Me. Hebrew, "us." Yet Protestants, etc., retain the singular, as the context requires. (Berthier)
Calmet
Earth. To which I seem to be consigned, (Haydock) being in the greatest distress. It may be understood of Christ's return from hell, and from the grave, Psalm 68:17. (Calmet)
70:21
Calmet
Thy. Hebrew and Syriac, "my." Thou hast raised me to the highest honours. St. Augustine, etc., read "thy justice." (Calmet)
Berthier
Houbigant prefers the Vulgate. (Berthier)
70:24
Calmet
Meditate. Or, utter my most serious reflections. (Calmet)
70:1
Of the sons of Jonadab.... The Rechabites, of whom see Jer. 35. By this addition of the seventy-two interpreters, we gather that this psalm was usually sung in the synagogue, in the person of the Rechabites, and of those who were first carried away into captivity.
70:15
Learning.... As much as to say, I build not upon human learning, but only on the power and justice of God.
70:1
Though this Psalme (as also diuers others) is intitled to, or for Dauid, it proueth not that some other was the author therof, but the Seuentie Interpreters in sinuate hereby, that it perteyneth in more particular sorte to Dauid, growing old;
they adde also the sonnes of Ionadab a most holie familie,
who for their singular pietie, were suffered to remaine in Ierusalem, in the first captiuitie. Ierem. 35.
The wordes of Dauid, or anie faithful iust person.
70:2
God of his iustice reuengeth the iniuries Psal. 30. done to his seruantes.
70:5
Through thy grace I haue patience to expect thy pleasure, when I shal be releeued.
70:7
It semeth strange to most men, why the iust haue more trubles then the wicked.
70:8
A necessarie prayer for perseuerance, which none can haue without special and continual helpe of grace.
70:9
Against this special danger, and last assaultes of the enimie, Christ hath instituted the Sacrament of Extreme Vnction.
70:14
The best meanes to conserue vertue, is to exercise the same, adding good workes towards our neighboures, and praises to God.
70:15
I professe not exact knowlege of natural thinges;
but I consider and contemplate the infinite powre of God, which appeareth in his workes,
and his iust iudgements; as partly haue appeared in punishing, and rewarding some in this life, but especially wil be manifest in the end of this world.
70:20
After tribulations recreated me.
70:23
I wil praise thee with mouth and hart.
70:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.3
3. “O God, in Thee I have hoped, O Lord, I shall not be confounded for everlasting” (
70:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.4
4. “In Thine own righteousness deliver me, and save me” (
70:3
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.15
… And this coincides with what we said before ; for as we then introduced the words, ‘Become my God and defence,’ and ‘the Lord became a refuge for the oppressed
san Basilio † 379 d.C. De Spiritu Sancto 26
… For words applicable to the body are, for the sake of clearness, frequently transferred in scripture to spiritual conceptions. Accordingly we find the Psalmist, even in reference to God, saying “Be Thou to me a champion God and a strong place to save me”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.5
5. “Be Thou unto me for a protecting God” (
70:4
sant'Agostino d'Ippona † 430 d.C. On Patience 12
… because Thou art my patience, O Lord, my hope from my youth up.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.6
6. “O God, deliver me from the hand of the sinner” (
70:5
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.34
… In your judgment the times were established by the sun and the moon; but David shews that Christ remains before the sun, saying, His is name is before the sun . And lest you should think that the things of God began with the formation of this universe, he says again, And for generations of generations before the moon
sant'Agostino d'Ippona † 430 d.C. The Confessions 6.1
… For she loved that man as an angel of God, because she knew that it was by him that I had been brought, for the present, to that perplexing state of agitation I was now in, through which she was fully persuaded that I should pass from sickness unto health, after an excess, as it were, of a sharper fit, which doctors term the “crisis.”
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.”
sant'Agostino d'Ippona † 430 d.C. On Patience 22
… For it cannot be that the divine Scripture deceiveth or is deceived, which not only in the Old Books hath testimonies of this thing, when it is said unto God, “My Patience art Thou,” and, “From Him is my patience;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 25
… but then it is assisted by the grace, it is assisted by the Spirit, it is assisted by the mercy of God; not exalting itself in an arrogant will, but earning fortitude by a humble confession. For it had learnt to say unto God: “Thou art my hope; Thou art my trust.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.7
7. Lastly, there followeth the reason why I say this: “for Thou art my patience” (
70:6
Origene † 254 d.C. Origen's Commentary on Matthew 13.27
… And with reference to the view that they have angels from birth, one might quote, “He who separated me from my mother’s womb,” and, “From the womb of my mother thou hast been my protector,”
san Basilio † 379 d.C. De Spiritu Sancto 5
11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is said through ( ἐν ) God we shall do valiantly, and, “My praise shall be continually of ( ἐν ) thee;”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.8
76. But let them learn that it is also said of God the Father: “In the Lord I will praise the word;” and elsewhere: “In God we will do mighty deeds;” and “My remembrance shall be ever in Thee;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.7
… Certainly, saith he. For see what followeth, that thou mayest not think that I have said this, “my hope from my youth,” as if God noways profited mine infancy or my boyhood; hear what followeth: “In Thee I have been strengthened from the womb.” Hear yet: “From the belly of my mother Thou art my Protector” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.10
… What did He hanging teach thee, that would not come down, but patience amid men reviling, but that thou shouldest be strong in thy God? Perchance too in His person was said, “As it were a monster I have become unto many, and Thou art a strong Helper.”
70:7
Eusebio di Cesarea † 339 d.C. The Oration of Eusebius 16.7
… “He shall have dominion from sea to sea, and from the river to the ends of the earth.” And again, “In his days shall righteousness spring up; and abundance of peace.” “And they shall beat their swords into plough-shares, and their spears into sickles: and nation shall not take up sword against nation, neither shall they learn to war any more.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 36
… nor is the tongue any way useful to believers; for its only work is to astonish and to confound; the word “sign” being one of those which may be taken two ways: as when he saith, “show me a sign,” ( Ps. lxxxvi. 17 .) and adds, “for good:” and again, “I am become as a wonder unto many,” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… 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,” and again “I am as a wonder unto many, but thou art my strong refuge.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.8
8. “As it were a monster I have become unto many” (
70:8
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.14
… And so the holy prophet says: “Thou shalt open my mouth, and it shall declare Thy praise.” He, then, who praises the Lord Jesus kisses Him, he who praises Him undoubtedly believes. Finally, David himself says: “I believed, therefore have I spoken;” and before: “Let my mouth be filled with Thy praise, and let me sing of Thy glory.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.9
9. “Let my mouth be fulfilled with praise, that with hymn I may tell of Thy glory, all the day long Thy magnificence” (
70:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.10
10. My hope from my youth, “cast me not away in time of old age” (
70:10
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 30
… Thou hast saved me from them that go down into the pit.” And in another place, “Because Thou hast turned and quickened me, and brought me out of the deep of the earth again.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.11
11. Why do I say this? “For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together (
70:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.5
… There at first Stephen was stoned, and received that of which he had his name. For Stephanus doth signify a crown. Lowly stoned but highly crowned. Secondly, among the Gentiles rose up kingdoms of Gentiles, before that in them was fulfilled that which had been foretold, “There shall adore Him all the kings of the earth, all nations shall serve Him:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.11
11. Why do I say this? “For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together ( ver. 10 ): saying, God hath forsaken Him, persecute Him, and seize Him, for there is no one to deliver Him” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.12
12. “O Lord, my God, be not far from me” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.12
12. “O Lord, my God, be not far from me” ( ver. 12 ). So it is, and the Lord is not far off at all. For, “The Lord is nigh unto them that have bruised the heart.” “My God, unto my help look Thou.” “Be they confounded and fail that engage my soul” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.13
13. “But I alway in Thee will hope, and will add to all Thy praise” (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.6
37. Let not, therefore, expediency get the better of virtue, but virtue of expediency. By expediency here I mean what is accounted so by people generally. Let love of money be destroyed, let lust die. The holy man says that he has never been engaged in business.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.14
14. “My mouth shall tell out Thy righteousness” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.18
… “O Lord, I will be mindful of Thy righteousness alone” (
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sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.34
… With regard to Christ, Paul knows of nothing except an eternity of times. Wisdom does not say that it is after anything, but before everything. In your judgment the times were established by the sun and the moon; but David shews that Christ remains before the sun, saying, His is name is before the sun
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.19
19. “O God, Thou hast taught me from my youth” (
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Tertulliano † 220 d.C. Against Praxeas 11
… “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.” He speaks of Himself likewise to the Father in the Psalm: “Forsake me not until I have declared the might of Thine arm to all the generation that is to come.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.21
21. “And even unto oldness and old age” (
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sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
… “Blessed is that servant, whom his Lord when He cometh shall find so doing.” And I am of opinion that where it is said, “Lord, who is like unto Thee?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.22
… “Thy power and Thy righteousness,” as far as what? “Even unto the most high mighty works which Thou hast made.” Think not that man alone belongeth to the grace of God. What was Angel before he was made? What is Angel, if He forsake him who hath created? Therefore “Thy power and Thy justice even unto the most high mighty works which Thou hast made.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.25
25. “How great troubles hast Thou shown to me, many and evil!” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.26
… “How great troubles Thou hast shown to me, many and evil! And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back.” What then? “Thou hast multiplied Thy righteousness, and being turned Thou hast comforted me, and from the bottomless places of the earth again Thou hast brought me back” (
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.20
… “I will make music to Thee upon a harp, O God of Israel, my lips shall rejoice, in all my song to Thee, and so, too, shall my soul, whom Thou hast redeemed.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.28
28. “For I will confess to Thee in the vessels of a Psalm Thy truth” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.29
29. Again hear this because of that same “again” and “again.” “My lips shall exult when I shall psalm to Thee” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.29
… Already he hath said, “And my soul which Thou hast redeemed.” But lest thou shouldest think the soul alone redeemed, wherein now thou hast heard one “again,” “but still,” he saith; why still? “but still my tongue also:” therefore now the tongue of the body: “all day long shall meditate of Thy righteousness” (
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v. 5 quoniam tu es patientia mea, exspectatio mea (hebr, Hier), spes mea a iuventute mea, iuventus populi est tempus eductionis ex Aegypto, uti etiam indicatur Ier. 2,1, ubi illa periodus vocatur adolescentia populi, et pariter Ez. 16,6 seq. ;
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(re maíris meae tu es protector meus; | in fe cantatio mea semper. In hebraeo nullus legitur titulus. Graeca inscriptione videtur indi- eari ex verbis davidicis exsules sibi preces composuisse. Populus in captivitate positus flagitat : esto Domine protector meus; libera me de potestate peccatorum, tu spes mea et protector meus a iuventute (v. 1-6). Multi me a te derelictum clamant, et tu tamen es adiutor meus ; ne discedas a me in senectute mea, cum inimici in me exsultent (v. 7-12). Illos confunde ; ego autem praedicabo magnalia tua; uti me a iuventute docuisti, ita mihi opem fer in senectute, ut potentiam tuam annuntiem generationi venturae (v. 13-19). Uti me afflixisti, ita me revoca ad vitae vigorem, ut continuo valeam praeconia annuntiare (v. 20-24). ; Inscriptio apud LXX apta est ad argumentum psalmi. Regno enim destructo merito mentio fit senectutis ipsius populi; in v. 7.10.11 - voces audiuntur gentilium ; ex illis ut eripiantur flagitànt v. 4 ; viget spes instaurationis v. 20. | M Profitetur populus pius exsul se refugium quaerere in Domino, in te speravi ; additur petitio in hebr : ne confundar in aeternum ; noli permittere ut confundar; v. 2 quae est tua iustitia in rerum gubernatione, libera me; v. 3 esto mihi robustum habitaculum ut ingrediar iugiter (Hier ita vertit hebr; alu emendant hebr eo modo quo legitur 31,3 hebr); ceterum vide 30, 1-3, ubi eadem leguntur; sicuti hic fere apud LXX et partim apud Sym ; in hebr autem : praecepisti ut salvares, quia petra mea et arx mea tu es, Aq 2/0006 μου, Sym χαταφυγή μου. In v. 4 qui populo in exsilio dominantur tamquam impi, iniqui, violenti designantur : eripe me de manu, de potestate impii, iniqui et violenti; exhibetur exsilium similiter, uti Is. 42,22 et 52,5 dominatores eius inique agunt (cf. 51,23; 52,2, ete.). Haec petitio autem fit v. 6 in te confirmatus sum, innixus sum, ex ufero, de ventre matris meae tu es protector meus, a prima origine ; cf. Is. 51,2 attendite ad Abraham patrem vestrum et ad Saram quae peperit vos. Hebr. x3 LXX σχεπασ- τής, protector meus (Hier), Sym σὺ ἐπεῖδές ps tu respexisti me, syr fiducia mea, targum ex ventre matris meae extraxislüi me, et Gen. scribit : interim goz proiectorem, eiectorem sonat, cf. Ps. 21,11; eam notionem ex aramaico etiam recentiores voci tribuunt. Et ex primo ortu in fe cantatio mea semper, continuo erat de te canticum laudis ; syr te laudavi omni tempore. Semper enim erant veri cultores Dei in populo. Conditio eorum in exsilio accuratius exhibetur
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v. 7 tamquam proet portentosa; idque explicatur v. 11 gentes considerant populum Iahve in exsilio tamquam a Deo suo eiectum et exsecratione perculsum ; cf. 1 Cor 4,13 omnium peripsema usque adhuc; Israel oppressus et humiliatus a gentibus habebatur tamquam maledicto onustus ; at aliter sentit. Israel e£ tu adiutor fortis, tu refugium meum forte (hebr), spes mea fortissima (Hier). Idque statim probant; nam
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v. 8 plenum est os meum laude tua, tota die magnificentia tua ; inter gentes quoque laudem Dei profitentur ; ita eos docuit Ieremias 10,11, ita in epistola quae legitur Baruch 6, et laudes Dei tempore 6881111 praedicantur Is. 40,12-31; 44-23 etc. In exsilio est tempus senectutis populi ; utique evenit exsilium longo tempore post adolescentiam, post exodum ex Aegypto ;
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v. 9 ne proiicias me in tempore senectutis ; promittit Deus : usque ad senectam ego ipse et usque ad canos ego portabo (Is. 46,4, ; Deus populum senescentem non fastidiet, sed sustentabit ; cum defecerit virtus mea, in exsilio erat vermis Jacob (Is. 414,14); ne derelinquas me ; quae petitio ipsis oppressorum dicteris provocatur v. 10.11 ; dicuntur inimici custodire animam meam, id est insidiari vitae meae; nam qualem custodiam adhibeant, declarant ipsi : persequimini, comprehendite eum ; contra quos flagitant : Deus, ne elongeris a me ; cf. 21,12; 34,22; ad auxilium meum festina (hebr) ; cf. iam non sit auxiliator (v. 11), petunt a Deo protectore v. 13 confundantur, deficiant, consumantur adversari animae meae (Hier); cf. 94,41.26; 39,14; 69,3. Et Deus pro sua iustitia (v. 2) debebit eos humiliare; quare
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v. 14 ego autem semper sperabo; et adiiciam, augebo et multüplieabo laudationes tuas (Hier, Aq Sym syr); hane Dei in retributione iustitiam et salutem annuntiabit os meum
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v. 15, quoniam non cognovi litteraturam, Sym o) γὰρ ἐξαριθμῆσαι non. enim scio (possum) numerare ; similiter targum : nescio enim numerum eorum, scil. opera quibus Deus manifestavit iustitiam suam et salutem nequeunt numerari. Ideo quia tot sunt, ut nequeant numerari,
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v. 16 ingrediar, veniam. ad potentias Domini, 16 est, magnalia Dei cum laude praedicabo; explicatur enim ingredi seu. venire membro parallelo : memorabor iustitiae tuae solius; hanc tuam solam efferre et praedicare opus est contra adversarios; in ea magnalia Dei continentur. Aliter explieat Gen. : quoniam non cognosco libros (sacros, profanas scientias ignoro), veniam ad potentias Dei recolendas; fere Duhm quoque : quia in scriptis versatus non sum, venio cum tua fortitudine (libris operam dare, uti Dan. 9,2 et Zach. 9-14, ego nescio ; sed habeo robur a Deo ad eum laudandum)? Merito possunt praedicare iustitiam Dei (quae ei soli: competit) : nam
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v. 17 docuisti me a iuventute mea, Deus per servos suos, prophetas, eruditor et doctor fuit populi ; per gubernationem 61 ostendit suam iustitiam, per beneficia et miracula eum provocavit ad laudes Deo dandas ; atque 1d non frustra fuisse dicunt : e£ usque nunc pronuntiabo, annuntio, mirabilia tua, cantica Sion, psalmi testimonium dant. Uti me docuisti in iuventute, ita quoque
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v. 18 usque in senectam et senium ne derelinquas me ; opem Dei exposcit, ut annuntiem, vel ne derelinquas me donec annuntiavero Pbrachium tuum, magna roboris tuam, et pertingunt usque in altissima, quae fecisti magnalia ; quanta
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Deus, quis similis tibi? bene recolunt doctrinas exsulibus traditas Nune quidem in miseria constitutus sum
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v. 20 quantas ostendisti mihi tribulationes, terum vivificabis me et de abyssis terrae iterum reduces me; de profundis terrae iterum me ascendere facies (hebr); Aq ὅσας ἔδειξας ἡμῖν, Hier vivificabis nos, rursum educes nos, item tarenim instauratio describitur ἃ prophetis; unde petunt, ut augeatur, maior fiat magnitudo eorum et eo modo ut Deus ipsos consoletur de celebrabunt veritatem, fidelitatem Dei, qua promissa fecit vera; et Sanctus Israel laudatur, qui ad honorem nominis sui exsilium se soluturum Isaiam (1,4 ; 5,19.24; 10, 17, 20; 12,6 etc.). Totus homo ministerio vocis et animi alfectu Deo laudes dicat oportet
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v. 23 ; et Dei iustitia tune praesertim perpetuum erit argumentum praeconii, cum confusi et reveriti fuerint, pudore vel ignominia affecti, qui quaerunt mala Ex titulo hebraeo לשלמה Salomon videtur designari auctor psalmi. felicem eius regni conditionem describit et eius durationem perpetuam indicat (v. 2-7); dein eius regni in universum orbem dominationem, regum omnium gentiumque omnium subiectionem annuntiat, simul cum hac externa regni specie internam gubernationis indolem, opiferam miseris, exponens (v. 8-14). Quare omnes regi bona adprecabuntur; erit mira terrae fertilitas, in hoc rege salus cunctis nationibus continget (v. 15-17). ' hegis est facere iudicium et iustitiam. populo (cf. 2 Reg. 8,15). Modo perfectissimo hoc praestat rex supremus, Deus. Hune suum gubernandi modum et suam rationem administrand? iustitiam et suum euique ius tribuendi ut Deus regi largiatur, precatur psaltes v. 1 ; rex in membro parallelo vocatur filius regis, habet itaque regiam digni- Ps. 11 1-9; 265 tatem legitime, ex prosapia regia, rex est ex rege. Si itaque iuxta modum divinum populus regitur in iustitia. et pauperes quoque ius suum consequuntur, tunc effectus et fructus huius iustitiae erit. pax universo populo, id v. 3 enuntiatur : suscipiant, ferent montes pacem populo et colles iustitiam, montes et colles, terra, uti fructus, ita nunc felicitatem et pacem praebebunt ; in hebr et colles in iustitia, colles quoque uti montes ferent pacem, cuius causa et origo est iustitia. Quomodo pax illa seu felicitas efficiatur in 1ustitia, exponitur v. 4 iudicabit pauperes populi, hisce tus dicet, eorum causam aget, tuetur ; salvos faciet, proteget homines conditionis inferioris, qui sunt pauperes ex pauperibus, ex stirpe contempta ; et humiliabit calumniatorem et conquassabit oppressorem (hebr), eum qui vi et oppressione iniuriam infert. Ita stabilietur iustitia ; ex ea orietur pax ; haec autem erit perpetua ; nam v. ὃ e/ permanebit rex qui ita iudicat cum sole et ante lunam, coram luna, quamdiu sol et luna lucent in coelo, ille cum 115 vivet, in genera(ionem et generationem, per decursum generationum ; LXX συυμπαραμιενεὶῖ τῷ ἡλίῳ ; in hebr nunc habetur : et timebunt te cum sole, ita syr, Sym targum, Hier (et timebunt te quamdiu erit sol et ultra lunam). Quam benedictionem rex allaturus sit, declaratur comparatione v. 6 descendet sicut pluvia in vellus, in detonsa prata, super herbam resectam, ut succrescat et germinet (Gen.) ; Aq. ἐπὶ xovgi», in abscissum ; de voce גד cf. Am. 7,1, et sicut. stillicidia, sicut imbres, irrigatio terrae (hebr) cf. Os. 6,93, sicut stillae inrorantes terram (Hier) ; pluviis dependet fertilitas et ubertas terrae; quod pluvia praestat terrae, id donabit rex suis subditis, et quales fructus sit pro- - ducturus, nos docet v. 7 orietur, germinabit (hebr, Hier) seu florebit in diebus eius iustitia et abundantia pacis, et. quousque aderit. haec iustitia et multitudo pacis ? donec non sit luna ; ergo uti in v. 5, quamdiu hic mundi cursus durat. Beatitate descripta et duratione iam de extensione mentio fit v. 8 et dominabitur, hebr dominetur, ἃ mari usque ad mare, notum erat verum hic potius intelhge : ab extremo terrae usque ad extremum, vel cogita terram natantem in oceano, ergo undique mari circumdatam, a flumine (Aegypti? Euphrate ?) usque ad terminos orbis terrarum ; si in priore membro designatur extensio terrae ab occidente ad orientem, potest hie deprehendi totus terrae tractus a meridie ad septentrionem ; cf. Zach. 9,10. Uti orbis terrarum est regio (territorium) dominationis eius, ila eam quoque agnoscent omnes gentes v. 9-11 ; -Ae£hiopes procident, inimici terram. lingent, prostrati. humiliabuntur ; hebr coram eo incurvabuntur bestiae deserti, deserticolae ? sed LXX Aq Sym Hier Iudaeis mare mediterraneum et mare rubrum (indicum ?); signum est subiectionis humillimae, qua osculentur pulverem terrae ad testificandam servitutem (Gen.) ; v. 10 reges Tharsis, reges longinqui; Tartessus in Hispania? insulae, regiones maritimae, munera offerent; reges שבא (Arabia felix) Arabum et Saba (Meroe) dona adduquia ad ornatum orationis pertineat ad singularia et particularia desceneum, se prosternent ei, omnes reges, omnes gentes servient ei. Et hanc servitutem libenter praestabunt propter indolem clementiae eius regiminis v. 12 quia liberabit pauperem clamantem (hebr) ; et eruet pauperem, cui non erat adiutor ; item v. 13 parcet, miserebitur, pauperi et inopi; v. 12 ex oppressione et violentia redimet animas eorum et depingitur ille qui dixit : principes gentium dominantur eorum et qui maiores sunt potestatem exercent in eos ; non ita erit inter vos (Matth. 20,45. Marc. 10,42. Luc. 23,25), et qui ipse est mitis et humilis corde Matth. 11,29). | Tali reg1 omnes faustissima quaeque acclamabunt et adprecabuntur v. 15 hebr et vivat, sit felix ac beatus ; et detur ei de auro Arabiae et orabunt pro ipso continuo, « precabuntur ei felicia ; anthropathice de Christo loquitur ut de rege optimo, pro cuius incolumitate et vitae diuturnitate assidue rogat populus כ (Gen.) ; tota die benedicent ei, eum celebrabunt, optima quaeque ei adprecabüntur. In hebr v. 16 et sit abundantia frumenti in terra usque ad cacumen (caput) montium ; LXX στήριγνα et erit firmamentum (frumentum) in terra in summis montium usque ad summitatem montium ; et segetes plurimae comparantur in hebr : et strepat (commoveatur) sicut Libanus fructus eius; cogita scil. ventum leniter flantem, quo sonus edatur segetibus commotis, sicut sonus arborum Libani. Cum hac abundantia terrae coniungitur felicitas et incrementum populi e£ florebunt de civitate sicut foenum terrae, sicut herba terrae ; cives florebunt et. multiplicabuntur, ut solet gramen, sive herba tenella in campis (Gen.). Porro precantur, ut gloria eius et laus maneat in perpetuum v. 17 sit nomen eius (benedictum) in saecula; iam 770600. notat τὸ εὐλογημένον παρ᾽ οὐδενὶ χεῖται, οὔτε ἐν τῷ ἐξαπλῷ οὔτε παρ ὐραίοις, ante solem, coram sole 1.6. quamdiu sol manet, permanet nomen eius, hebr explicatur germinabit, Aq Sym γεννηθήσεται, propagabitur et germinabit in posteritate ; « nomen elus successionem generis habebit et semen eius propagabitur, quamdiu sol lucet » (Ag. ita hebr concipit vz, 06 Gen. notat veteres Hebraeos Jinnon ut unum ex Messiae nominibus tradidisse). Et - quatenus nomen eius germinet, videtur declarari : e£ benedicentur in ipso omnes tribus terrae hebr (hithpael) communiter significat : sibi bene precabuntur, se beatos praedicabunt in eo, id quod supponit eos per eum accipere bona; unde etiam enascitur notio : benedicentur. Quae patriarchis promissa erant, in rege Messia implenda esse hoc - loco clare designatur; recitantur enim verba eadem Gen. 22,18 et 26,4 benedicentur (hithp. hebr) in semine tuo omnes gentes terrae et Gen. 12,3; 18,18; 28.14 benedicentur (niphal, hebr) in te, in eo cunctae tribus terrae (et in semine tuo). Unde simul explicatur, in > quonam semine haee benedictio cunctis provenire debeat, in rege Messia; quare merito omnes gentes magnificabunt eum, LXX yaxaοιοῦσιν (quod unice hebr exprimit), Hier beatificabunt eum, targum . dicent bonum ilh. | | Quae adscripta sunt v. 18-20, non pertinent ad psalmum, sed sunt - doxologia qua alter liber psalmorum finitur; cf. 135,4. Num. 14,21. DD 0. | Quod adicitur : defecerunt laudes David, Hier : completae sunt orationes David (προσευχαὶ Aq Sym Theod quinta), praebet testimonium exstitisse olim librum, cui titulus erat : preces David filii Iesse. Non obstante hac subscriptione etiam in subsequentibus sat multi - psalmi gerunt titulum לדרד v. ₪. secundum numerationem hebr 86,101, 103. 108-110.122.124.131.133.138-145 ; etiam plures apud LXX v.g. 92-98. Insuper in antecedentibus continentur psalmi sine ulla designatione auctoris, 1.2.33 43.66.67. 11 secundum hebr ; continen- —— tur psalmi qui adseribuntur filus Core 42,44-49 ; 50 Asaph et 72 Salo- . moni. Praeterea in 1psis istis psalmis aliquae partes repetuntur ; ita 14 > dem est ac 53 (vulg. 13.52); quod legitur in ultima parte 40 (39) efformat Ps. 70 (69). De hoc psalmo seribit Hier (in Commentariolis) : « 81 super Salomone iste psalmus intelligitur, hoc penitus stare non potest ». Similiter dicit de Ps. 44 : « totus psalmus refertur ad Christum ». Nihilominus in. Eccl 1,1 (M. 23,1063) de istis psalmis dicit : « qui tametsi 80 prophetiam Christi et > Eeclesiae pertinentes, felicitatem et vires Salomonis excedunt ; tamen secundum historiam super Salomone conscripti sunt ». Vide Anecdota Maredso- ΤΕ Δ ὙΠῸ | 209 et hune animi sensum denuo acquisivit dubio soluto. Et ea ratione ut documentum vieétoriae et fructus inquisitionis haec laeta eius persuasio hoe loco praeprimis enuntiatur. Αἰ erat, quando haec fiducia impugnabatur v. 2 at ego fere eram vacillans pedibus meis, pene effusi sunt gressus mei, pene cecidissem, peccassem dubitando, negando 1usttiam Dei; quia zelavi super iniquos, indignatione commotus sum super exsultantes, iubilantes (hebr), qui seil. de sua impietate gloriabantur, pacem peccatorum videns, quia felicitatem impiorum video. Et quaenam est pax impiorum ?
70:4
… situazione spirituale che si ha nei salmi individuali (ad es., 16, 27, 30, 38, 60) imploranti il soccorso immediato del Signore, rifugio e liberatore (καταφυγή e βύστης) del fedele che a lui ricorre per scampare dall'incombente pericolo (Ps. 17, 3; 60, 5; 70, 4; 90, 1 sgg.; 114, 2-5; 142, 9 = καταφεύγομεν e βύσαι ἡμᾶς [ἐκ κινδύνου] del S. t. p.). Significativo, in proposito, è il confronto con l'antichis-
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.