The royal prophet exhorting the people to attend, 5. reciteth manie great benefites of God towards their forefathers (whose ingratitude, often rebellion, and chatisement he stil noteth) 9. as in their entrance into the land of Chanaan: 12. also before the same in Aegypt, and in the desort. 42. How God plagued the Aegyptians: 52. protected, and conducted his people into the promised land. 56. where likewise they often offended. were punished: 65. yet were stil conserued: 69. and the tribe of Inde exalted in king Dauid.
1Understanding for Asaph. Attend, O my people, to my law: incline your ears to the words of my mouth.Istruzione, ovvero intelligenza di Asaph. Ascolta, popolo mio, la mia legge: porgi le tue orecchie alle parole della mia bocca.Vnderstanding to Asaph. MY people attend ye to my law: incline your eare vnto the wordes of my mouth.Intellectus Asaph. Attendite, popule meus, legem meam; / inclinate aurem vestram in verba oris mei. 2I will open my mouth in parables: I will utter propositions from the beginning.Aprirò in parabole la mia bocca: dirò cose recondite de' primi tempi.I wil open my mouth in parables: I wil speake propositions from the beginning.Aperiam in parabolis os meum; / loquar propositiones ab initio. 3How great things have we heard and known, and our fathers have told us.Le quali furono da noi udite, e intese, e a noi le narrarono i padri nostri.How great thinges haue we heard and haue knowne them, and our fathers haue told vs.Quanta audivimus, et cognovimus ea, / et patres nostri narraverunt nobis. 4They have not been hidden from their children, in another generation. Declaring the praises of the Lord, and his powers, and his wonders which he hath done.E questi non le tenner ascose a' loro figliuoli, e alla seguente generazione. Narrando le lodi del Signore, e le opere potenti, e le meraviglie fatte da lui.They were not hid from their children, in an other generation. Telling the prayses of our Lord, and his powers, and his meruelous workes which he hath done.Non sunt occultata a filiis eorum in generatione altera, / narrantes laudes Domini et virtutes ejus, / et mirabilia ejus quæ fecit. 5And he set up a testimony in Jacob: and made a law in Israel. How great things he commanded our fathers, that they should make the same known to their children:Nel popolo di Giacobbe egli stabilì i suoi comandamenti, e ad Israele diede la legge: Le quali cose comandò egli a' padri, che facessero sapere a' loro figliuoli,And he raised vp a testimonie in Iacob: and made a law in Israel. How great thinges he commanded our fathers, to make the same knowne to their children:Et suscitavit testimonium in Jacob, / et legem posuit in Israël, / quanta mandavit patribus nostris / nota facere ea filiis suis: 6That another generation might know them. The children that should be born and should rise up, and declare them to their children.affinchè la seguente generazione le sappia. E i figliuoli, che nasceranno, e verranno alla luce le racconteranno a' proprj figliuoli,that an other generation may know. The children that shal be borne, and shal rise vp, and shal tel their children.ut cognoscat generatio altera: / filii qui nascentur et exsurgent, / et narrabunt filiis suis,
7That they may put their hope in God and may not forget the works of God: and may seek his commandments.Affinchè questi in Dio pongano la loro speranza, e non si scordino delle opere di Dio, e custodiscano i suoi comandamenti.That they may put their hope in God, and may not forget the workes of God: and may seeke after his commandmentes.ut ponant in Deo spem suam, / et non obliviscantur operum Dei, / et mandata ejus exquirant: 8That they may not become like their fathers, a perverse and exasperating generation. A generation that set not their heart aright: and whose spirit was not faithful to God.Affinchè non siano quali i padri loro, generazione prava, e ribelle: Generazione, che non ebbe cuor retto, e della quale lo spirito non fu fisso in Dio.That they become not as their fathers: a peruerse generation and exasperating. A generation, that hath not directed their hart, their spirit hath not bene faithful towards God.ne fiant, sicut patres eorum, / generatio prava et exasperans; / generatio quæ non direxit cor suum, / et non est creditus cum Deo spiritus ejus. 9The sons of Ephraim who bend and shoot with the bow: they have turned back in the day of battle.I figliuoli di Ephrem periti nel tendere, e scoccare l'arco, nel giorno della battaglia voltaron le spalle.The children of Ephrem bending, and shooting with bow: were turned in the day of battel.Filii Ephrem, intendentes et mittentes arcum, / conversi sunt in die belli. 10They kept not the covenant of God: and in his law they would not walk.Non custodirono l'alleanza di Dio, e non vollero camminare nella sua legge.They kept not the testament of God: and in his law they would not walke.Non custodierunt testamentum Dei, / et in lege ejus noluerunt ambulare. 11And they forgot his benefits, and his wonders that he had shewn them.E si scordarono de' suoi benefizj, e delle cose mirabili, che egli avea lor fatte vedere.And they forgate his benefites, and his meruelous workes, which he shewed them.Et obliti sunt benefactorum ejus, / et mirabilium ejus quæ ostendit eis. 12Wonderful things did he do in the sight of their fathers, in the land of Egypt, in the field of Tanis.Dinanzi a 'padri loro fece egli cose mirabili nella terra d'Egitto, nella campagna di Tanis.Before their fathers he did meruelous thinges in the land of Aegypt, in the filde of Tanis.Coram patribus eorum fecit mirabilia / in terra Ægypti, in campo Taneos. 13He divided the sea and brought them through: and he made the waters to stand as in a vessel.Divise il mare, e portogli a riva: e chiuse le acque quasi in un otre.He diuided the sea & brought them through: and he made the waters to stand as in a bottle.Interrupit mare, et perduxit eos, / et statuit aquas quasi in utre:
14And he conducted them with a cloud by day: and all the night with a light of fire.E li guidò il giorno per mezzo di una nuvola, e tutta la notte col chiarore del fuoco.And he conducted them in a cloude by day: and al the night by light of fire.et deduxit eos in nube diei, / et tota nocte in illuminatione ignis. 15He struck the rock in the wilderness: and gave them to drink, as out of the great deep.Spaccò nel deserto la rupe, e diede loro delle acque, quasi fossero presso una profonda fiumana.He stroke the rocke in the desert: and gaue them water to drinke as in a great depth.Interrupit petram in eremo, / et adaquavit eos velut in abysso multa. 16He brought forth water out of the rock: and made streams run down as rivers.Imperocché egli le acque fe' uscir dalla pietra, e le acque fe' scorrer a guisa di fiumi.And he broughtforth water out of the rocke: and made waters runne downe as riuers.Et eduxit aquam de petra, / et deduxit tamquam flumina aquas. 17And they added yet more sin against him: they provoked the most High to wrath in the place without water.Ma eglino non rifinirono di peccare contro di lui: ad ira mosser l'Altissimo in quel secco deserto.And they added as yet to sinne vnto him: they prouoked the Highest to wrath in the place without water.Et apposuerunt adhuc peccare ei; / in iram excitaverunt Excelsum in inaquoso. 18And they tempted God in their hearts, by asking meat for their desires.E ne' cuori loro tentarono Dio, chiedendo cibo a sostenere le loro vite.And they tempted God in their hartes: so that they asked meats for their liues.Et tentaverunt Deum in cordibus suis, / ut peterent escas animabus suis. 19And they spoke ill of God: they said: Can God furnish a table in the wilderness?E parlaron male di Dio, e dissero: Potrà egli forse Dio imbandirci una mensa in un deserto?And they spake euil of God: they saide: Can God prepare a table in the desert?Et male locuti sunt de Deo; / dixerunt: Numquid poterit Deus parare mensam in deserto ? 20Because he struck the rock, and the waters gushed out, and the streams overflowed. Can he also give bread, or provide a table for his people?Perché egli ha battuta la pietra, e ne sono sgorgate acque, e ne sono sboccati torrenti. Potrà egli forse dare anche del pane, o imbandire una mensa al suo popolo?Because he stroke the rocke and waters ranne, & torrentes flowed: Can he also giue bread, or prepare a table for his people?quoniam percussit petram, et fluxerunt aquæ, / et torrentes inundaverunt. / Numquid et panem poterit dare, / aut parare mensam populo suo ? 21Therefore the Lord heard, and was angry: and a fire was kindled against Jacob, and wrath came up against Israel.Udì adunque il Signore, e differì il soccorso, e un fuoco si accese contro Giacobbe, e montò l'ira contro Israele.Therfore our Lord heard, and made delay: and fire was kindled in Iacob, and wrath ascended vpon Israel.Ideo audivit Dominus et distulit; / et ignis accensus est in Jacob, / et ira ascendit in Israël:
22Because they believed not in God: and trusted not in his salvation.Perché eglino non credettero a Dio, e non isperarono la salute da lui.Because they beleued not in God, nor hoped in his saluation.quia non crediderunt in Deo, / nec speraverunt in salutari ejus. 23And he had commanded the clouds from above, and had opened the doors of heaven.Or egli fu, che diede ordine alle alte nuvole, e aperse le porte del cielo,And he commanded the cloudes from aboue, and opened the gates of heauen.Et mandavit nubibus desuper, / et januas cæli aperuit. 24And had rained down manna upon them to eat, and had given them the bread of heaven.E piovve ad essi per cibo la manna, e diede loro pane del cielo.And he rayned them Manna to eate, and bread of heauen he gaue to them.Et pluit illis manna ad manducandum, / et panem cæli dedit eis. 25Man ate the bread of angels: he sent them provisions in abundance.Mangiò l'uomo il pane degli Angeli: ei mandò loro in abbondanza onde cibarsi.Bread of Angels did man eate: he sent them victuals in abundance.Panem angelorum manducavit homo; / cibaria misit eis in abundantia. 26He removed the south wind from heaven: and by his power brought in the south-west wind.Rimosse dal cielo l'Austro, e col la sua potenza vi menò l'Affrico.He transported the Southwinde from heauen: and in his powre he brought in the Southwestwinde.Transtulit austrum de cælo, / et induxit in virtute sua africum. 27And he rained upon them flesh as dust: and feathered fowls like as the sand of the sea.E fece piovere sopra di essi le carni come la polvere, e come le arene del mare uccelli alati.And he rayned vpon them flesh as dust: and as the sand of the sea fethered fowles.Et pluit super eos sicut pulverem carnes, / et sicut arenam maris volatilia pennata. 28And they fell in the midst of their camp, round about their pavilions.E caddero in mezzo ai loro al loggiamenti, intorno a' lor padiglioni.And they fel in the middes of their campe: about their tabernacles.Et ceciderunt in medio castrorum eorum, / circa tabernacula eorum. 29So they did eat, and were filled exceedingly, and he gave them their desire:Ed ei ne mangiarono, e si satollarono oltre il bisogno; ed egli soddisfece a' lor desiderj,And they did eate and were filled excedingly, and their desire he brought to them:Et manducaverunt, et saturati sunt nimis, / et desiderium eorum attulit eis: 30they were not defrauded of that which they craved. As yet their meat was in their mouth:ed ebbero tutto quel, che bramavano. Avean tutt'ora in bocca le loro vivande,They were not defrauded of their desire. As yet their meats were in their mouth:non sunt fraudati a desiderio suo. / Adhuc escæ eorum erant in ore ipsorum,
31And the wrath of God came upon them. And he slew the fat ones amongst them, and brought down the chosen men of Israel.quando l'ira di Dio piombò sopra di essi. E i più grassi ne uccise, e prostrò il fiore d'Israele.And the wrath of God ascended vpon them. And he killed their fat ones, and the chosen of Israel he hindered.et ira Dei ascendit super eos: / et occidit pingues eorum, / et electos Israël impedivit. 32In all these things they sinned still: and they believed not for his wondrous works.Con tutto questo peccarono tutta via, e non prestaron fede alle sue meraviglie.In al these things they sinned as yet: and they beleued not in his meruelous workes.In omnibus his peccaverunt adhuc, / et non crediderunt in mirabilibus ejus. 33And their days were consumed in vanity, and their years in haste.E i giorni loro qual fumo sparirono, e i loro anni con fretta.And their daies failed in vanitie: and their years in hast.Et defecerunt in vanitate dies eorum, / et anni eorum cum festinatione. 34When he slew them, then they sought him: and they returned, and came to him early in the morning.Lo cercavano quand'ei gli uccideva, ed a lui si volgevano, e con sollecitudine andavano a lui.When he slew them, they sought him: and they returned, and early they came to him.Cum occideret eos, quærebant eum et revertebantur, / et diluculo veniebant ad eum. 35And they remembered that God was their helper: and the most high God their redeemer.E si ricordavano, che Dio è loro aiuto, e l'Altissimo Dio è il lor Redentore.And they remembred that God is their helper: and the high God is their redemer.Et rememorati sunt quia Deus adjutor est eorum, / et Deus excelsus redemptor eorum est. 36And they loved him with their mouth: and with their tongue they lied unto him:E lo amarono a parole, e con la lor lingua dissero a lui cose false:And they loued him with their mouth, and with theirtongue they did lie to him.Et dilexerunt eum in ore suo, / et lingua sua mentiti sunt ei; 37But their heart was not right with him: nor were they counted faithful in his covenant.Ma il cuor loro verso di lui non era retto, né furon fedeli alla sua alleanza.But their hart was not right with him: neither were they counted faithful in his testament.cor autem eorum non erat rectum cum eo, / nec fideles habiti sunt in testamento ejus. 38But he is merciful, and will forgive their sins: and will not destroy them. And many a time did he turn away his anger: and did not kindle all his wrath.Egli però è misericordioso, e per donava loro i peccati, e non gli sterminava. E l'ira sua molte, e molte volte rattenne, e non diè fuoco a tutto il suo sdegno:But he is merciful, and wil be propicious to their sinnes: and he wil not destroy them. And he abunded to turne away his wrath: and he kindled not al his wrath.Ipse autem est misericors, / et propitius fiet peccatis eorum, / et non disperdet eos. / Et abundavit ut averteret iram suam, / et non accendit omnem iram suam.
39And he remembered that they are flesh: a wind that goeth and returneth not.E ricordossi ch'ei sono carne: un soffio, che passa, e non ritorna.And he remembred that they are flesh: spirit going, and not returning.Et recordatus est quia caro sunt, / spiritus vadens et non rediens. 40How often did they provoke him in the desert: and move him to wrath in the place without water?Quante volte lo esacerbarono nel deserto? Lo provocarono ad ira in quegli aridi luoghi?How often haue they exasperated him in the desert: prouoked him to wrath in the place without water.Quoties exacerbaverunt eum in deserto; / in iram concitaverunt eum in inaquoso ? 41And they turned back and tempted God: and grieved the holy one of Israel.Ed ei tornavano a tentare Dio, ed esacerbarono il Santo d'Israele.And they returned, and tempted God: and the holie one of Israel they exasperaed.Et conversi sunt, et tentaverunt Deum, / et sanctum Israël exacerbaverunt. 42They remembered not his hand, in the day that he redeemed them from the hand of him that afflicted them:Non tenner memoria di quel, ch'ei fece in quel di, in cui li riscattò dalle mani dell'oppressore:They did not remember his hand: in the day that he redemed them from the hand of the afflicter.Non sunt recordati manus ejus, / die qua redemit eos de manu tribulantis: 43How he wrought his signs in Egypt, and his wonders in the field of Tanis.E come egli fe' vedere i suoi segni nell'Egitto, e i suoi prodigj nella campagna di Tanis.As he put his signes in Aegypt, and his wonders in the filde of Tanis.sicut posuit in Ægypto signa sua, / et prodigia sua in campo Taneos; 44And he turned their rivers into blood, and their showers that they might not drink.E mutò in sangue i loro fiumi, e le loro acque, affinchè non avesser da bere.And he turned their riuers into bloude, & their showers that they might not drinke.et convertit in sanguinem flumina eorum, / et imbres eorum, ne biberent. 45He sent amongst them divers sorts of flies, which devoured them: and frogs which destroyed them.Mandò loro delle mosche che li mangiavano, e delle ranocchie, che li disertavano.He sent vpon them a swarme of flies, and it eate them: and the frogge, and it destroyed them.Misit in eos cœnomyiam, et comedit eos, / et ranam, et disperdidit eos; 46And he gave up their fruits to the blast, and their labours to the locust.E i loro frutti diè in preda alla ruggine, e le loro fatiche alle locuste.And he gaue their fruites to the blast, and their labors to the locuste.et dedit ærugini fructus eorum, / et labores eorum locustæ;
47And he destroyed their vineyards with hail, and their mulberry trees with hoarfrost.E uccise colla grandine le loro viti, e i loro mori colla brinata.And he killed their vineyeardes with haile: and their mulberie trees with horefrost.et occidit in grandine vineas eorum, / et moros eorum in pruina; 48And he gave up their cattle to the hail, and their stock to the fire.E alla grandine diede in preda i loro giumenti, e al fuoco le lor possessioni.And he deliuered their beast to haile: and their possession to fire.et tradidit grandini jumenta eorum, / et possessionem eorum igni; 49And he sent upon them the wrath of his indignation: indignation and wrath and trouble, which he sent by evil angels.Mandò sopra di loro l'ira, e l'indegnazione sua, l'indegnazione, e l'ira, e la tribolazione mandate per mezzo de' cattivi angeli.He sent vpon them the wrath of his indignation: indignation, & wrath, and tribulation: immissions by euil angels.misit in eos iram indignationis suæ, / indignationem, et iram, et tribulationem, / immissiones per angelos malos. 50He made a way for a path to his anger: he spared not their souls from death, and their cattle he shut up in death.Larga strada apri all'ira sua, non risparmiò loro la morte, e nella stessa morte involse i loro giumenti.He made a way to the path of his wrath, he spared not their liues from death: and their cattel he shut vp in death.Viam fecit semitæ iræ suæ: / non pepercit a morte animabus eorum, / et jumenta eorum in morte conclusit: 51And he killed all the firstborn in the land of Egypt: the firstfruits of all their labour in the tabernacles of Cham.E percosse tutti i primogeniti nel territorio dell'Egitto, le primizie delle loro fatiche nei padiglioni di Cham.And he stroke al the first borne in the land of Aegypt: the first fruites of al their labors in the tabernacles of Cham.et percussit omne primogenitum in terra Ægypti; / primitias omnis laboris eorum in tabernaculis Cham: 52And he took away his own people as sheep: and guided them in the wilderness like a flock.E ne trasse il suo popolo come pecore, e come una greggia li guidò nel deserto.And he tooke away his people as sheepe: and led them as a flock in the desert.et abstulit sicut oves populum suum, / et perduxit eos tamquam gregem in deserto: 53And he brought them out in hope and they feared not: and the sea overwhelmed their enemies.E fuor li condusse speranzosi, e non ebber di che temere: e il mare seppellì i loro nemici.And he brought them forth in hope, and they feared not: and the sea couered their enemies.et deduxit eos in spe, et non timuerunt, / et inimicos eorum operuit mare.
54And he brought them into the mountain of his sanctuary: the mountain which his right hand had purchased. And he cast out the Gentiles before them: and by lot divided to them their land by a line of distribution.E li condusse al monte di santificazione, monte, cui egli col braccio suo acquistò. E dalla faccia loro discacciò le nazioni, e distribuì loro a sorte la terra misurata con le corde.And he brought them into the mount of his sanctification, the mount, which his right hand purchased. And he cast out the gentiles from their face: and by lot he diuided the land of them in a corde of distribution:Et induxit eos in montem sanctificationis suæ, / montem quem acquisivit dextera ejus; / et ejecit a facie eorum gentes, / et sorte divisit eis terram in funiculo distributionis; 55And he made the tribes of Israel to dwell in their tabernacles.E i tabernacoli di quelle nazioni diede in abitazione alle tribù d'Israele.And he made the tribes of Israel to dwel in their tabernacles.et habitare fecit in tabernaculis eorum tribus Israël. 56Yet they tempted, and provoked the most high God: and they kept not his testimonies.Ma eglino tentarono, ed esacerbarono l'altissimo Iddio, e non custodirono i suoi comandamenti.And they tempted, and exasperated God the highest, and they kept not his testimonies.Et tentaverunt, et exacerbaverunt Deum excelsum, / et testimonia ejus non custodierunt. 57And they turned away, and kept not the covenant: even like their fathers they were turned aside as a crooked bow.E volsero a lui le spalle, e non osservarono il patto: si mutarono in arco fallace come già i padri loro.And they turned away themselues, & kept not the couenant: euen as their fathers, they were turned as a crooked bow.Et averterunt se, et non servaverunt pactum: / quemadmodum patres eorum, conversi sunt in arcum pravum. 58They provoked him to anger on their hills: and moved him to jealousy with their graven things.Lui mossero ad ira sui loro colli, e con gli idoli scolpiti da loro provocaron lo zelo di lui.They incensed him to wrath in their hilles: and in their grauens they prouoked him to emulation.In iram concitaverunt eum in collibus suis, / et in sculptilibus suis ad æmulationem eum provocaverunt. 59God heard, and despised them, and he reduced Israel exceedingly as it were to nothing.Udigli Iddio, e disprezzò, e umiliò altamente Israele.God heard, and contemned: and he brought Israel to nothing excedingly.Audivit Deus, et sprevit, / et ad nihilum redegit valde Israël.
60And he put away the tabernacle of Silo, his tabernacle where he dwelt among men.E rigettò il tabernacolo di Silo, il suo tabernacolo dove fe' sua dimora tra gli uomini.And he reiected the tabernacle of Silo, his tabernacle, where he dwelt among men.Et repulit tabernaculum Silo, / tabernaculum suum, ubi habitavit in hominibus. 61And he delivered their strength into captivity: and their beauty into the hands of the enemy.E la loro fortezza diede alla schiavitù, e la loro gloria nelle mani de' nemici.And he deliuered their force into captiuitie: and their beautie into the hands of the enemie.Et tradidit in captivitatem virtutem eorum, / et pulchritudinem eorum in manus inimici. 62And he shut up his people under the sword: and he despised his inheritance.E chiuse il popol suo tralle spade, e disprezzò la sua propria eredità.And he shut vp his people in the sword: and he dispised his inheritance.Et conclusit in gladio populum suum, / et hæreditatem suam sprevit. 63Fire consumed their young men: and their maidens were not lamented.La loro gioventù fu divorata dal fuoco, e le loro vergini non furon piante.Fyre deuoured their young men and their virgins were not lamented.Juvenes eorum comedit ignis, / et virgines eorum non sunt lamentatæ. 64Their priests fell by the sword: and their widows did not mourn.I loro sacerdoti periron di spada, e non si piangevano le loro vedove.Their Priestes fel by the sworde: and their widowes were not wept for.Sacerdotes eorum in gladio ceciderunt, / et viduæ eorum non plorabantur. 65And the Lord was awaked as one out of sleep, and like a mighty man that hath been surfeited with wine.Ma il Signore si risvegliò come un che dormiva, come un uom valoroso dopo aver bevuto assai bene del vino.And our Lord was raised vp as one that sleepeth: • as a mightie man hauing surfited of wine.Et excitatus est tamquam dormiens Dominus, / tamquam potens crapulatus a vino. 66And he smote his enemies on the hinder parts: he put them to an everlasting reproach.E percosse i suoi nemici alle spalle, e di sempiterna ignominia li ricoperse.And he stroke his enimies on the hinder partes: an euerlasting reproch he gaue to them.Et percussit inimicos suos in posteriora; / opprobrium sempiternum dedit illis. 67And he rejected the tabernacle of Joseph: and chose not the tribe of Ephraim:E rigettò il tabernacolo di Giuseppe, e non elesse la tribù di Ephraim.And he reiected the tabernacle of Ioseph: and the tribe of Ephraim he chose not.Et repulit tabernaculum Joseph, / et tribum Ephraim non elegit: 68But he chose the tribe of Juda, mount Sion which he loved.Ma elesse la tribù di Giuda, il monte di Sion, cui egli amò.But he chose the tribe of Iuda, mount Sion which he loued.sed elegit tribum Juda, / montem Sion, quem dilexit.
69And he built his sanctuary as of unicorns, in the land which he founded for ever.Ed edificò come il corno del Monoceronte il suo santuario sopra la terra fondata da lui pe' secoli.And he built his sanctuarie as of vnicornes in the land, which he hath founded for euer.Et ædificavit sicut unicornium sanctificium suum, / in terra quam fundavit in sæcula. 70And he chose his servant David, and took him from the flocks of sheep: he brought him from following the ewes great with young,Ed elesse Davidde suo servo, ed alla greggia delle pecorelle lo prese, dalla cura delle gravide pecorelle lo tolse,And he chose Dauid his seruant, and tooke him from the flockes of sheepe: from after the ewes with yong he tooke him.Et elegit David, servum suum, / et sustulit eum de gregibus ovium; / de post fœtantes accepit eum: 71To feed Jacob his servant and Israel his inheritance.Per pascere Giacobbe suo servo, e Israele suo retaggio.To feede Iacob his seruant, and Israel his inheritance.pascere Jacob servum suum, / et Israël hæreditatem suam. 72And he fed them in the innocence of his heart: and conducted them by the skilfulness of his hands.Ed ei gli ha pasciuti secondo l'innocenza del suo cuore, e secondo la perizia delle sue mani gli ha condotti.And he fedde them in the innocencie of his hart: and in the vnderstandings of his hands he conducted them.Et pavit eos in innocentia cordis sui, / et in intellectibus manuum suarum deduxit eos.
77:1
Haydock
Asaph. David composed this, to declare the rights of Juda to the throne, in preference to the tribe of Ephraim, (Lyranus) which had kept possession of the ark a long time; which was henceforth to be on Mount Sion. (Haydock)
Worthington
It seems to relate to the times of Asa, who reunited several of the other tribes to his dominion, (2 Paralipomenon 15:8.; Calmet) and contains a moral instruction, delivered in the person of Christ, (ver. 2.; Eusebius; Berthier) and submitted to the attentive consideration of the faithful. (Worthington)
Haydock
Law. Given to Moses, (Berthier) and sanctioned by the divine authority. (Haydock)
Worthington
The law, and the people were not David's, but God's, in whose name he speaks. (St. Gregory in Job ii.) (Worthington)
77:2
Challoner
Propositions. Deep and mysterious sayings. By this it appears, that the historical facts of ancient times, commemorated in this psalm, were deep and mysterious; as being figures of great truths appertaining to the time of the New Testament. (Challoner)
Haydock
St. Matthew (xiii. 35.) has, things hidden from the foundation of the world. Hebrew minni kedem, "from of old." St. Jerome, "ancient riddles." (Haydock)
Calmet
Mashal and chidoth, "parables and enigmas." frequently denote things very plain, but spoken in a sententious poetic style, Numbers 23:7. (Calmet)
Worthington
The facts, etc., of the Old Testament, prefigured the mysteries of the New. (Worthington)
77:3
Berthier
Fathers. Christ might thus speak as man, and he enforces tradition in the strongest terms. (Berthier)
Worthington
Only some things were written. (Worthington)
Haydock
The most ancient and universal mode of instruction, was by word of mouth. (Haydock)
77:5
Menochius
Testimony. The tabernacle, (Eusebius) or the law which notifies his will. (Calmet) (Menochius)
Worthington
He also thrice required the Israelites to perpetuate the memory of what he had done for them, by instructing their children, Deuteronomy 4:9., and 6:7., and 11:19. Both the written and the unwritten word must be carefully preserved, 2 Thessalonians 2:14. God had freely chosen Abraham, and given him the law of circumcision; as he directed his posterity by the mouth of Moses. (Worthington)
77:7
Haydock
That, etc. This was the end of all the laws and monuments of religion, (Calmet) to increase our confidence, (Worthington) gratitude, and observance of our duty. (Haydock)
77:8
Haydock
But the majority proved faithless. (Haydock)
Berthier
To God. Or did not confide in him, or know that without God's grace, no good can be done. (St. Augustine) (Berthier)
Worthington
Abraham instructed his house, (Genesis xviii.) and David his subjects, that they might avoid bad example. The same advice regards Christians, 1 Corinthians 10. (Worthington)
77:9
Worthington
Battle. Many of this tribe were cut off by the men of Geth, (1 Paralipomenon 7:21.; Chaldean; Geier.) as they fought without God's command, Numbers xiv. (Worthington)
Berthier
They did not defend the ark against the Philistines, though they seemed more bound to do so than the rest, since it was brought from their city, Silo, and they also set the others a pattern of infidelity; (1 Kings iv.; Abenezra) whence they are singled out likewise by Osee. (Berthier)
Calmet
The famous victory of Abia against Jeroboam may be also designated, 2 Paralipomenon xiii. (Calmet)
Berthier
This had not yet taken place, no more than (Haydock) their captivity, under Salmanazar, which is enigmatically foretold. After this reproach, the whole body of the Israelites is condemned, ver. 10. (Berthier)
77:12
Calmet
Taneos. Hebrew Tsohan, (Haydock) which means, "spreading," either because the plagues spread from this capital, or because it was in a plain, (Berthier) or very extensive, (Haydock) on the eastern branch of the Nile, in the Delta. (Calmet)
Worthington
Here Moses wrought his wonders. (Worthington)
77:13
Vessel. Literally, "bottle," like walls on either side.
77:14
Haydock
By day. Literally, "of the day." (Haydock)
Haydock
But this is the real import of the Greek. The same cloud (Calmet) was both luminous and obscure. When the light side was turned towards Israel, the Egyptians were in darkness. (Haydock)
Haydock
The eternal Son of God guided this pillar, and the Israelites tempted him, (ver. 18., and 1 Corinthians x., and Exodus 13:21.; Berthier) forgetting their baptism or initiation in the service of God. (Haydock)
77:15
Calmet
Deep. Water was so abundant, and followed them in streams, 1 Corinthians 10:4. (Calmet)
77:18
Calmet
Desires. Literally, "souls," as if they were dying for hunger, though they had plenty of manna, Numbers 11:4. (Calmet)
77:19
Menochius
Ill. Hebrew, "against," (Numbers xi.; Calmet) still distrusting in God's power. (Menochius)
77:20
Worthington
Bread. Including all sorts of food. (Worthington)
Calmet
Table. Hebrew, "flesh." It is true we have water and manna, but we want something more solid and agreeable. (Calmet)
77:21
Menochius
Angry. This is the sense of the Hebrew. Distulit means, "he deferred" (Haydock) to put his threats, (Berthier) or promises, in execution. (Menochius)
Calmet
The destroyer punished those who gave way to murmuring, 1 Corinthians x., and Numbers 11:1. (Calmet)
Haydock
Their incredulity was punished (Worthington) for nearly forty years, and all the guilty who were twenty years old at the first numbering, were cut off in the desert. (Haydock)
77:23
Calmet
And. Or "though he had." Berthier has mandavit. "He commanded," would be better rendered, this order being given before the complaints. God had supplied them abundantly with manna from the clouds, as from his granaries. (Calmet)
Menochius
Therefore they ought to have trusted in his power and goodness. (Menochius)
77:25
Aquila
Angels. Hebrew also, "of the strong ones." (Aquila)
Calmet
Such is the blessed Eucharist, of which manna was only a figure, John vi. The angels prepared this food. (Calmet)
Haydock
It was an effect of the divine bounty, not of the power of Moses, John 11:32. How it could be inferior (Berthier) to the bread which Christ would give, was a riddle to the Jews, as it must be still to all who do not admit the real presence. If both were figures, surely manna was better than common bread. (Haydock)
77:26
Haydock
West wind. Literally, Africum, which blows "from Africa," in this direction, with respect to Jerusalem. (Haydock)
Berthier
The same wind may be styled the south wind. Hebrew Kadim, "strong, eastern," etc. (Berthier)
Berthier
These quails came from the banks of the southern ocean, or from the Red Sea, as the Israelites were still in Arabia, when they were furnished with them a second time, (Numbers 11:31.) for a whole month, (Calmet) though there were about three million people. (Berthier)
Worthington
God changed the wind, so as to bring them into the camp, Exodus xvi. (Worthington)
Menochius
It was before blowing from the south-east. (Menochius)
77:31
Calmet
Israel. St. Jerome applies this to those who receive unworthily, particularly if they be priests, 1 Corinthians 11:29. (Calmet)
Worthington
God selected the most guilty (Berthier) having allowed them to feast for a whole month. (Worthington)
Haydock
Then he brought down by death, or "hindered," as it were, "by shackles," (Septuagint) the most valiant. (Haydock)
77:32
Calmet
Still. Notwithstanding this instance of God's severity, they fell shortly after into greater sins, and would have stoned Moses, etc., despairing of ever taking possession of the promised land, which highly displeased God, so that he swore, that none of the rebels should enter it. Many were also slain in the sedition of Core, (Numbers 13:17.) and the rest did not live about thirty-eight years. (Calmet)
Menochius
Thus about 600,000 perished, (Worthington) having done nothing worthy of praise. (Menochius)
77:34
Haydock
Morning. Those who were spared pretended to repent. (Haydock)
Calmet
Afflictions are the source of much good. But the Israelites are blamed for their inconstancy and deceit. (Calmet)
Menochius
They came with apparent earnestness (Haydock) to offer the morning sacrifice (Worthington) under affliction. (Menochius)
77:38
Haydock
Their and them, is supplied also by Protestants. (Haydock)
Berthier
Hebrew, "he....will forgive sin," etc. This seems more beautiful. (Berthier)
77:39
Haydock
Flesh. The inferior appetite wars against the spirit, Galatians 5:17., and Matthew 26:41. (Haydock)
Calmet
Not, in the ordinary course. This does not contradict the faith of the resurrection, which is elsewhere clearly expressed. (St. Jerome) (Calmet)
Berthier
Man may go astray, but cannot be converted by his own efforts, Proverbs 2:19. (St. Augustine) (Berthier)
Haydock
God will never abandon the whole Church. The Jews here mark the middle of the psalter, and the 1263rd verse, (Worthington) or the division of the book. (Haydock)
77:40
Worthington
How often. It would be difficult to specify. God mentions ten times, Numbers 14:22. (Worthington)
77:41
Calmet
Grieved. Hebrew, "set bounds to," or "marked," holding up to scorn, Hebrews 6:6. Genebrard thinks we might translate, "crucified," hithvu, as this is the root of Thau, which formerly resembled a cross. (Calmet)
Berthier
This would surely be one of the most striking enigmas. St. Jerome agrees with us. (Berthier)
Haydock
"They pushed on," concitaverunt, as God's wrath must be greatly excited by setting limits to his power and goodness. (Haydock)
77:42
Berthier
Not. How could they so soon forget these prodigies? We might ask, how came Adam to pay so little attention to God's command? How do many act contrary to their better knowledge? Upon occasion of this forgetfulness, the psalmist repeats many of the chief miracles recorded, Exodus vii., and xiii. (Berthier)
77:43
Worthington
Signs. The turning the rod into a serpent. The rest of the signs were also plagues. (Worthington)
77:44
Haydock
Showers. Hebrew, "floods." (Haydock)
Worthington
Many have asserted that it does not rain in Egypt: but pretty heavy showers fall, even above Cairo, (Vansleb.; Calmet) though seldom. (Worthington)
77:45
Flies. Caenomyiam. Many copies of the Septuagint have kynomiam, "the dog-fly," which St. Jerome, (Calmet) and St. Augustine properly correct. (Berthier) (Exodus 8:24.)
77:46
Calmet
Blast. Hebrew also "the bruchus," (Haydock) a sort of locust, which does great damage in the East. (Calmet)
Berthier
Chasil may signify both. (Berthier)
Ovid speaks of the blast: Interea crescat scabrae rubiginis expers. (Fast. 1.)
77:47
Vineyards. Herodotus (I. 77.) says, the Egyptians use "ale, because they have no vines." But he is contradicted by Athenaeus, etc.
Calmet
Trees. Hebrew shikmoth, is supposed to mean sycamore trees. (Calmet)
77:48
Haydock
Fire. St. Jerome, "who gave their pastures to the hail, and their cattle to the birds." Reshaphim is also rendered "coals," by Pagnin. It may denote the thunderbolts. (Haydock)
77:49
Amama
Angels. Hebrew, "messengers of evil," (Tirinus) as the Septuagint may also signify the good angels. (Amama)
St. Ambrose
He ordered Moses and Aaron to denounce his judgments, which he executed either by the devils, (Origen; Worthington) or by the blessed spirits. (St. Ambrose; Exodus 12:29., and Wisdom 18:14.)
Calmet
Hence from the effect, (Bellarmine) they may have the appellation of evil. (Theodoret) (Calmet)
Worthington
The other plagues are thus briefly mentioned. (Menochius) (Worthington)
77:51
Calmet
Labour. "The first-born," (St. Jerome; Genesis 49:3., and Proverbs 5:9.) and their best effects. (Calmet)
Worthington
This was the tenth plague. Cham was the father of Misraim, who peopled Egypt. (Worthington)
77:53
Haydock
Not, after they saw the Egyptians destroyed, whom they had feared greatly before. In the desert they enjoyed rest, while their enemies were in the utmost confusion, (Berthier) having lost their king. (Haydock)
77:54
Haydock
Mountain. Hebrew, "term." Oros, with the soft spirit, means a mountain, (Berthier) and the Vulgate has taken it in this sense in both places, as the Greek accents and spirits are not of greater antiquity or consequence than the Hebrew vowel points. (Haydock)
The land of Chanaan was very different from that of Egypt, being full of mountains, Deuteronomy 3:25., and Ezechiel 36:2. But Sion may be here meant.
Calmet
Line. Thus were lands measured, Josue 13:8., and 17:5. (Calmet)
Menochius
God had made a particular choice of this hilly country for his people, (Worthington) and for the chief seat of religion. (Menochius)
77:57
St. Jerome
The covenant, is omitted in many Greek and Latin copies, as well as in Hebrew. (St. Jerome, ad Sun.)
Haydock
Yet it is found in the Vatican edition, (Calmet) as well as in the Alexandrian, esunthetesan. (Haydock)
Calmet
Bow, which hits not the mark. It alludes to the faithless Israelites, (Calmet) particularly to Ephraim, ver. 9., Osee 7:6., and Jeremias 9:3. The bow of Jonathan was not such, 2 Kings 1:22. (Calmet)
Menochius
A bad bow misses the aim, or breaking, wounds the person who uses it. (Menochius)
Worthington
These people hurt themselves by their treachery. (Worthington)
77:58
Berthier
Hills. The high places, in which they imitated the pagans, and which brought on their ruin, Leviticus 26:30. With so much difficulty are people taught to serve God in spirit and truth. They foolishly imagined that they would be nearer the gods. (Berthier)
Haydock
Things. Protestants, "images." They have not forgotten to insert this word as usual, to make the ignorant believe that all images are forbidden! (Haydock)
77:59
Calmet
Heard. So he did the crimes of Sodom, Genesis 18:20. (Calmet)
Haydock
Reduced. Hebrew, "abhorred exceedingly several in Israel." (Haydock)
Worthington
The people were not exterminated; but greatly reduced in the time of the judges. (Worthington)
77:60
Haydock
Silo. Where it had remained about 350 years, (Berthier) before the ark was removed, never to be replaced there. (Haydock)
Berthier
The tabernacle was afterwards at Nobe, and at Gabaon; whence it was probably removed to the treasury of the temple, (Calmet) and was hidden by Jeremias, 2 Machabees i., and Josue 18:1. (Berthier)
Haydock
God gave his oracles more particularly where the ark, (Worthington) or the tabernacle, was found. (Haydock)
77:61
Houbigant
Their. Hebrew, "his." (Houbigant)
The ark was an earnest of God's protection, (Haydock) and the glory of Israel, 1 Kings 4:21.
77:62
Sword. So that they could not escape.
Haydock
Despised. Hebrew hithhabar,is rendered distulit by St. Jerome, (ver. 21, 59.; Calmet) or non distulit, "he did not delay" to punish, as Erasmus reads. (Haydock)
77:63
Fire of God's indignation, (Menochius; Worthington) or of war.
Haydock
Lamented. St. Jerome, "its virgins no one bewailed." (Haydock)
Haydock
He seems to have read éullu, with the Septuagint. Others translate, (Berthier) "did not mourn," though they were now deprived of the hopes of marrying, (Calmet) or "the virgins were not praised" in the canticles used at the marriage-feast, (Chaldean, etc.) non epithalamio celebratae sunt, (Montanus) or "married." (Pagnin) (Haydock)
Calmet
There was no time to bewail the death of the young men, or the captivity of the women. (Calmet)
Haydock
Each one was too solicitous for his own safety. (Haydock)
77:64
Worthington
Priests. Ophni and Phinees, (1 Kings 4:11.; Calmet) the origin of this calamity, (Haydock) and the high priest himself broke his neck. (Worthington)
Haydock
Mourn, plorabantur, intimates rather that the people did not mourn for him. But the Hebrew has this meaning also, fleverunt, (Montanus) sunt fletae. (St. Jerome) (Haydock)
Calmet
The widow of Phinees died on hearing the sad news; and Eusebius seems to think that grief killed Ophni's widow likewise. (Calmet)
77:65
Symmachus
Surfeited. St. Jerome, Chaldean, etc., agree in this sense. But Hebrew may admit another, not quite so harsh, (Calmet) "like a hero who shouts for (Montanus) or sing after wine;" (Haydock) dialalon ex oinou, "rendered talkative by wine." (Symmachus)
Haydock
God allowed the Philistines to prosper for a time; but, at last, he covered them with ignominy. (Haydock)
Berthier
We must reflect that the Oriental languages are bolder in their expressions than ours, and that this is simply a comparison, not more astonishing than that used by our Saviour, when he says that he will come like a thief in the night. (Berthier)
St. Augustine
If the Spirit of God had not consecrated such comparisons, no one durst have used them. (St. Augustine)
Worthington
God rose to punish the infidels, and to preserve his Church. (Worthington)
Menochius
The psalmist speaks of him as of a man invigorated by wine, and filling all with confusion. (Menochius)
77:66
Parts. As they were fleeing, (Berthier) or with emerods. (Chaldean, etc.) (Calmet) (1 Kings 5:10.)
77:67
Haydock
Ephraim. Who had been preferred before his elder brother, and yet proved the most inclined to idolatry, ver. 9. (Haydock)
Calmet
This tribe was deprived first of the ark, and then of the tabernacle, which were its greatest glory, and this strongly indicated the divine displeasure. (Calmet)
77:68
Calmet
Sion. The ark was removed from Cariathiarim, in the tribe of Juda, to the house of Obededom, for three months, and afterwards to the palace or tabernacle on Sion, (Haydock) which God had probably chosen for its fixed abode, towards the beginning of David's reign. (Calmet)
77:69
Menochius
As of unicorns. That is, firm and strong, like the horn of the unicorn. This is one of the chief of the propositions of this psalm, fore-shewing the firm establishment of the one, true, and everlasting sanctuary of God, in his Church. (Challoner) (Menochius)
Worthington
It was preserved before Christ, and will remain till the end of time. (Worthington)
Haydock
The temple was not built by David: but the spot was consecrated for it, (2 Kings xxiv.) and the ark was placed on Sion; which was the land which he had founded for ever for this purpose. Hebrew ramim, means "unicorns, (Chaldean; St. Jerome) heights, (Montanus) palaces," (Pagnin) etc. Santificium and sanctuarium, have the same import. (Haydock)
Haydock
In the land. Hebrew, "as the land." Septuagint have read b for c, as well; (Berthier) and it is observable that Montanus translates the latter, though the former occur in the Hebrew text below, edition 1632: so easily may these letters be confounded! (Haydock)
Calmet
The temple was to have the same stability as the earth, and was but one, like the horn of the unicorn, which is most solid and beautiful. (Calmet)
Haydock
Yet this could not be understood of the material temple, which was the most magnificent structure in the world. It was fulfilled in the Church of Jesus Christ, who is also the true David, ver. 72. (Haydock)
Worthington
The crowning of David, who was his figure, was a great blessing to Israel. (Worthington)
77:70
Xenophon vii
Young. Hebrew also, "giving milk." David was actually with his father's flocks, when he was sent for by Samuel. Saul was also engaged in the pursuits of a country life when he was chosen king: and it would indeed have been difficult to find people of another description among the Israelites, as all followed some business. Croesus observed that he first of his race (Gyges) obtained his liberty and the throne at the same time, as he had kept the flocks of the preceding king. (Xenophon vii.)
77:72
Haydock
Skilfulness. Literally, "intelligences." Plural words are used to express the greatness of the thing. David was very upright and intelligent. (Haydock)
Calmet
This enhances the ingratitude of Ephraim, etc., who divided the kingdom. (Calmet)
Berthier
Yet David had fallen into some grievous mistakes, so that this can only belong strictly to Jesus Christ, who is the good shepherd, without sin. (Berthier)
Haydock
He has here detailed what may serve to illustrate the law and the gospel, and may fill us either with confidence or with alarm. (Haydock)
Berthier
We are astonished at the repeated infidelities of the Israelites. But if three millions of Christians were placed in the same circumstances, would they behave better? (Berthier)
77:2
Propositions.... Deep and mysterious sayings. By this it appears that the historical facts of ancient times, commemorated in this psalm, were deep and mysterious: as being figures of great truths appertaining to the time of the New Testament.
77:69
As of unicorns.... That is, firm and strong like the horn of the unicorn. This is one of the chiefest of the propositions of this psalm, foreshewing the firm establishment of the one, true, and everlasting sanctuary of God, in his church.
77:1
Commended to Asaph a. chiefe musitian, that the people might vnderstand and consider Gods benefites.
Neither the lavv, not the people vvas Dauids, but presenting Gods perso n, he speaketh in his name or authoritie, vvith vvhose inspitation he vvas replenished. S. Greg. Prefat: in Iob. c. 2.
Concordanza Mat. •• 5. 35.
77:2
Albeit the prophet reciteth historically thinges donne, yet the same vvere parables, similitudes, and figures of other thinges:
yea of secret hidden Mysteries, obscurly signified in the old Testament, and reueled in the nevv.
77:3
which partly we know by written holie Sriptures:
partly by Traditions.
77:5
God of his mercie without precedent merite, raised vp a peculiar people of Abraham, Isaac, and Iacob,
and gaue them a particular law, first of Circuncision, & more largely by Moyses.
So Abraham instructed his children and his house after him, Gen. 18.
77:6
in like sorte others taught their children.
77:7
For three causes God gaue his law, that his people may haue confidence in him, he shewing his care to instruct and gouerne them;
that they remember his benefites;
and kepe his commandmentes.
77:8
The Iewish nation very often, and in great numbers murmured, rebelled, and committed other great sinnes, and therfore Dauid exhorted the people of his time, not to do the like. And this exhortation perteyneth more especially to Charistianes. as S. Paul teacheth. 1. Cor. 10.
77:9
They first (trusting in their owne strength) without Gods commandment (Num. 14.) went forth to batle and were ouerthrowne. 1. Par 7 v.21.
Concordanza •. Par. 7. •••.
77:12
Tanis the principal citie in Aegypt nere the riuer Nilus, where Moyses wrought his great miracles.
77:13
Concordanza 〈◊〉. 14.
77:14
This cloude shadowed them from the heate of the sunne in the day, and the fire shined in the night, al the time that they were in the desert.
77:15
In mount Horeb: and there was continual water in al the campe, which occupied nere foure miles in length and breadth.
77:17
Which naturally wanted water: but by miracle had abundance.
77:18
Not content with Manna, they demanded to haue flesh.
77:19
Stil incredulous, not beleuing Gods omnipotencie, they thought that, albeit he had geuen them manna, and water, yet he could not geue them flesh.
77:20
By bread in general is vnderstood al competent meate vsual for a table.
77:21
For this incredulitie, murmuring, and other sinnes God kept the children of Israel fourtie yares in the desert, t•l al hat were of age, when they came from Aegypt, were dead, except only Iosue and Caleb.
In the meane time amongst other punishments, manie mutmurers wo•c burn••o death with strange fire. Num. 11.
77:25
Manna made by Angels.
77:26
God so changed the wind, that it brought abundance of quailes and other birdes, into their campe. Exo. 16. Nu. 11.
77:30
Immediately after a moneth (for so long they had abundance of these birdes ibid. v. 20.) they were striken with a plague, and manie died, for their concupiscence.
77:31
The most fresh strong men died, and so were hindered from possessing the promised land of Chana an
77:33
In fourtie yeares aboue six hundred thousand died.
77:34
They offered morning sacrifice.
77:36
But were not sincere in their hartes.
77:38
Howsoeuer multitudes of people committe great sinnes, and are seuerely punished, yet Gods mercie preferueth some by his effectual grace, and neuer suffereth the whole Church to faile, nor to be destroyed.
77:39
Mans life is like the winde, that stil passeth, and the same returneth not. As Aristotel teacheth. Here the Hebrewes note the middes of the Psalter, in 1263. verses. and so manie in the rest.
77:40
40. How often haue they exasperated?] Moyses (Deu. 9. v. 7.) repeting what had The people of Israel often murmured in the desert. passed in the desert, chargeth the people that they had stil prouoked our lord to wrath, from the day, that they came out of Egypt, and alwayes contended aganst him. And our lord himself expostulating their ingratitude, & often murmuring saith (Num. 14. v. 22.) in the beginning of the second yeare, that Tenne times more notori ously. they had then tempted him tenne times; either by this certaine number signifying an vncertaine, or els chiefly tenne times: for so often we find recorded that they tempted him, and murmured within that smal time more notorionly. First nere, vnto the redde sea (Exod. 14. v. 11.) where seing the Egyptians 1. pursuing them, they murmured against Moyses, for bringing them out of Egypt, saying: It had benne much better to haue serued the Egyptians, then to 2. 3. 4. 5. 6. 7. 8. 9. die in the wildernes. Secondly, for want of swete water. Exod. 15. v. 24. Thirdly. for lack of meate, Exod. 16. v. 3. Fourtly, keeping Manna for the next day, contrarie to Gods commandment. ibid. v. 20. Fiftly, going on the Sabbath day, also contrarie to Gods commandment, together Manna. Ibid. v. 27. Sixtly, for want of water in Raphidim. Exod. 17. v. 2 Num. 26. v. 2 Seuently in Horeb, adoring a calfe & the image therof Exod. 32 Eightly, repyning for their trauels in the wildernes Nu, 11. v. 1. Nintly, loathing Manna, and burning with desire to eate flesh. Ibid. v. 4. 5 6. Tently desparing to possesse the promised land of Chanaan, after that the discouerers had reported the difficulties, with the force of the people, and of the cities against which they must fight. Nu. 14. v. 1. Al which and the rest, saith S. Paul, happened to them in figure of vs: and are written for our correption (or admonition) that we murmur not as they did. 1. Cor. 10.
The people of Israel murmured so often in the desert, that it was not easie to tel how often See the Annotation.
77:41
For ef•soones repenting they offended God againe and againe.
77:43
The first signe was in turning a rodde into a serpent, which was a miracle, but no plague, the other signes were also plagnes to the Aegyptians.
77:44
The first plague.
Pooles, lakes, and al sortes of water, yea showers, or raine water. which seldome happeneth in Aegypt.
77:45
The fourth plague, in order as they are recited in Exodus.
C••• my•am.
The second plague.
77:46
This was a lesse plague, not mentioned in with the greater.
The eight plague.
Exodus.
77:47
The seuenth plague.
This also is omitted in.
Exodus.
77:48
Not only al trees, and plantes, but also beastes were subiect to the haile.
and to firie leghtnings.
77:49
In these general termes, of wrath, indignation, and tribulation, the Prophet comprehendeth al the other plagues, to witte, the third of scinies, the fifth of pestilence, the sixt of boyles in men and beastes, the ninth of darknes three dayes together.
Al which God sent by the ministerie of diuels, euil angels.
77:51
The tenth and greatest plague, 11. v. 5. &. c. 12. v. 29.
Egyptians also descended from cham, by his sonne Mesraim. Gen. 10. v. 6.
Exod.
77:52
After that Aegypt was thus plagued, God brought Israel out of their seruitude, as a shepheard leddeth his sheepe, and defendeth them.
77:54
Iudea a hillie countrie.
Into that countrie which God chose, and endewed with manie blessinges.
As is written in Iosue.
77:56
After the conquest and quiet possession, the Israelites often fel into grosse sinnes, especially in the time of Iudges.
77:57
A croked bow deceiueth the archer, so this people failed to serue God, and deceiued them selues.
77:58
In their altares erected in hilles to Idoles.
Scuptilibus.
By grauen imagies of Idoles, they prouoked God to indignation.
77:59
Not absolutely to nothing, but punished them exceedingly, til they repented; and then spared and deliuered them from tribulation, as appeareth in the booke of Iudges.
77:60
The Arke of God sometime kept in Silo, Iosue 18. in the tribe of Ephraim, was taken by the Philistims. 1. Keg. 4. and neuer returned thither agane.
but whersoeuer the Arke was, there God more especially heard their petitions, and gaue answers.
77:61
For their sinnes God suffered the Arke to be taken.
77:62
And the Israelites to be sore afflicted by their enimies.
77:63
The zele, and iust wrath of God suffered these calamities to happen.
77:64
Ophni and Phinees the sonnes of Heli slaine and Heli himselfe hearing that the Arke was taken fel from his stoole and broke his neck. 1. Reg 4.
77:65
Neuertheles God plagued the infidels, and conserued his Church. 1. Reg. 5.
77:67
As before. v. 60.
77:68
After a time the Arke was brought into the tribe of Iuda.
77:69
The Church was firme, and euer preserued in the old testament til Christ, and from Christs time to the end of the world.
77:70
Gods particular grace in choosing, and exalting Dauid, was a special benefite to the Israelites.
77:71
To rule and gouerne the people of Israel.
77:72
Prudently vsing his powre and authoritie.
77:1
Origene † 254 d.C. Origen Against Celsus 4.49
… “Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us.”
sant'Ilario di Poitiers † 367 d.C. Homilies on the Psalms 1
… That the Law is His He Himself declares in the seventy-seventh Psalm, where He says: Hear My Law, O My people: incline your ears unto the words of My mouth. I will open My mouth in a parable
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.2
2. “Hearken ye,” He saith, “My people, to My law” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.5
5. “How great things we have heard, and have known them, and our fathers have told them to us” ( ver. 3 ). The Lord was speaking higher up. For of what other person could these words be thought to be, “Hearken ye, O My people, to My law”?
77:2
Tertulliano † 220 d.C. The Five Books Against Marcion 4.11
… diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes simili tudes or refute questions, it comes from the seventy-seventh Psalm. “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions).
Origene † 254 d.C. Origen Against Celsus 2.6
… For the prophets themselves, as not resting the sense of these words in the plain history which they relate, nor in the legal enactments taken according to the word and letter, express themselves somewhere, when about to relate histories, in words like this, “I will open my mouth in parables, I will utter hard sayings of old;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 47
“All these things spake Jesus unto the multitudes in parables, and without a parable spake He not unto them; that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things that have been kept secret from the foundation of the world.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.4
4. “I will open,” he saith, “in parables My mouth, I will declare propositions from the beginning” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.6
… For what object can be loved more to our health? “And He hath raised up a testimony in Jacob, and hath set a law in Jacob” ( ver. 5 ). This is the beginning whereof hath been spoken above, “I will declare propositions from the beginning.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.24
… Which we too will endeavour to do; and shall do it the more properly, the more we shall have been divinely aided. For to do this, those words of this Psalm do constrain us, wherein it was said, “I will open in parables my mouth, I will declare propositions from the beginning.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.28
… …Moreover, those evil manners which we said were signified by these corporal plagues, on account of that which was said before, “I will open in parables my mouth,”
Pseudo-Clement The Clementine Homilies 18.15
… Our Lord, even if He had made this statement, ‘What was concealed from the wise, the Father revealed to babes,’ could not even thus be thought to point out another God and Father in addition to Him who created the world. For it is possible that the concealed things of which He spoke may be those of the Creator (Demiurge) himself; because Isaiah
77:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.5
5. “How great things we have heard, and have known them, and our fathers have told them to us” (
77:4
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.6
6. “They have not been hidden from their sons in another generation” (
77:5
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.3
… “And He appointed a law in Israel, that another generation might know [Him,] the children which should he born from these, and they arising shall themselves declare to their children, so that they might set their hope in God, and seek after His commandments.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.6
… For what object can be loved more to our health? “And He hath raised up a testimony in Jacob, and hath set a law in Jacob” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.7
7. “How great things,” he saith, “He hath commanded our fathers, to make the same known to their sons?” (
77:6
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.3
… he hath forthwith added, “For they were overthrown in the desert:” secondly he hath continued, “but these things have been made our figures.”…To us therefore more particularly these words have been sung. Whence in this Psalm among other things there hath been said, “That another generation may know, sons who shall be born and shall arise.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.7
7. “How great things,” he saith, “He hath commanded our fathers, to make the same known to their sons?” ( ver. 5 ). “That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons” (
77:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.7
7. “How great things,” he saith, “He hath commanded our fathers, to make the same known to their sons?” ( ver. 5 ). “That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons” ( ver. 6 ). “That they may put their hope in God, and may not forget the works of God, and may seek out His commandments” (
77:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.7
… 6 ). “That they may put their hope in God, and may not forget the works of God, and may seek out His commandments” ( ver. 7 ). “That they may not become, like their fathers, a crooked and embittering generation: a generation that hath not guided their heart, and the spirit thereof hath not been trusted with God” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.9
… but will make with the temptation a way of escape also,” that he may be able to endure, and may not be turned back in the day of war.…Therefore these men have been thus branded: “a generation,” he saith, “which hath not directed their heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 80.1
… that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, “for the Assyrians.” The Assyrians are interpreted, “men guiding.” Therefore it is no longer a generation which hath not guided the heart
77:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.8
8. Lastly, “The sons of Ephrem bending and shooting bows, have been turned back in the day of war” (
77:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.9
9. But what that is which he saith, “they have been turned back in the day of war,” the following words do teach, wherein he hath most clearly explained this: “they have not kept,” he saith, “the testament of God, and in His law they would not walk” (
77:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.10
10. “And they forgat His benefits, and the wonderful works of Him which He showed to them; before their fathers the wonderful things which He did” (
77:12
san Girolamo † 420 d.C. The Letters of St. Jerome 108.14
… and Gittites, Mareshah, Edom, and Lachish, and traversing the lonely wastes of the desert where the tracks of the traveller are lost in the yielding sand, I will come to the river of Egypt called Sihor, that is “the muddy river,” and go through the five cities of Egypt which speak the language of Canaan, and through the land of Goshen and the plains of Zoan
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.10
… If we shall take them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God showed wonderful things in Egypt. For there followeth, “in the land of Egypt, in the plain of Thanis” (
77:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
11. For He that “did burst asunder the sea and made them go through, did confine the waters as it were in bottles” (
77:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
… He that “led them home in the cloud of the day, and in the whole of the night in the illumination of fire” (
77:15
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 8
… not only their bodies, but even their very garments are always esteemed venerable by the whole creation. The sheepskin of this man divided the Jordan! the sandals of the Three Children trampled down the fire! The word of Elisha changed the waters, so that it made them to bear the iron on their surface! The rod of Moses divided the Red Sea and cleft
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
… but in the Judgment it will be manifest like as in a terror by night; for then there will be a great tribulation of the world like as it were fire, and it shall shine for the just and shall burn for the unjust. “He that burst asunder the rock in the desert, and gave them water as in a great deep” (
77:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
… for then there will be a great tribulation of the world like as it were fire, and it shall shine for the just and shall burn for the unjust. “He that burst asunder the rock in the desert, and gave them water as in a great deep” ( ver. 15 ); “and brought out water from the rock, and brought down waters like rivers” (
77:17
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.8
… “Grieve not the Holy Spirit of God, in Whom ye were sealed.” Again, whereas Isaiah says of the Jews themselves: “But they believed not, but grieved the Holy Spirit;” David says of God: “They grieved the Most High in the desert, and tempted God in their hearts.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.12
12. And yet, “they,” like a generation crooked and embittering, “added yet to sin against Him” (
77:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.13
13. “And they tempted God in their hearts, in order that they might seek morsels for their souls” (
77:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.13
13. “And they tempted God in their hearts, in order that they might seek morsels for their souls” ( ver. 18 ). It is one thing to ask in believing, another thing in tempting. Lastly there followeth, “And they slandered God, and said, Shall God be able to prepare a table in the desert?” (
77:20
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.41
… But the blind (Pharisee) who was insufficient for great things, because of the great things which he saw not, belied those small things which he had seen. For he was a son of Israel who attributed weakness to his God, and not to himself. For (Israel said), Though He smote the rock and the waters flowed, can He also give us bread ?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 49
And that which in the wilderness seemed to the Jews marvellous, (they said at least, “Can He give bread also? or prepare a table in the wilderness?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.13
… 18 ). It is one thing to ask in believing, another thing in tempting. Lastly there followeth, “And they slandered God, and said, Shall God be able to prepare a table in the desert?” ( ver. 19 ). “For He smote the rock, and the waters flowed, and torrents gushed forth: will He be able to give bread also, or to prepare a table for His people?” (
77:21
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.14
14. “Wherefore the Lord heard, and He delayed, and fire was lighted in Jacob, and wrath went up into Israel” (
77:22
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
15. Lastly, when both these things have been briefly touched, afterwards he is evidently following out the order of the narrative. “Because they believed not in God, nor hoped in His saving health” (
77:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… 22 ). For when he had told why fire was lighted in Jacob, and anger went up upon Israel, that is to say, “because they believed not in God, nor hoped in His saving health:” immediately subjoining the evident blessings for which they were ungrateful, he saith, “and He commanded the clouds above, and opened the doors of Heaven” (
77:24
Tertulliano † 220 d.C. On the Flesh of Christ 6
… Suppose that even now a celestial flesh had fed on earthly aliments, although it was not itself earthly, in the same way that earthly flesh actually fed on celestial aliments, although it had nothing of the celestial nature (for we read of manna having been food for the people: “Man,” says the Psalmist , “did eat angels’ bread,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.30
… In consequence of much distress, not to prolong my story, caused above all by inability to eat, her life was for many days in danger, and no remedy for the disease could be found. How did God sustain her? Not by raining down manna, as for Israel of old or opening the rock, in order to give drink to His thirsting people,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.35
35. He indeed could neither rain bread from heaven by prayer, to nourish an escaped people in the wilderness,
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 10.8
… He only commanded, and they all shot forth. And again, that thou mayest learn that it is not the nature of the elements, but His command which effects all things; He both brought into being these very elements which before were not; and without the need of any aid, He brought down the manna for the Jews. For it is said, “He gave them bread from heaven.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 34
… When then was it spoken, and by whom, and to whom? By Solomon in the Old Testament to the Jews, who knew no other than things of sense, and by these proved the power of God. For these are they who say, “Can He give bread also?” and, “What sign showest Thou unto us? Our fathers did eat manna in the desert:—whose God is their belly.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 80.2
2. Let us turn to Him who did these things. He is Himself “The Bread which came down from heaven;” but Bread which refresheth the failing, and doth not fail; Bread which can be tasted, cannot be wasted. This Bread did the manna also figure. Wherefore it is said, “He gave them the Bread of heaven, man ate Angels’ Bread.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 13.4
… not coming to Christ by something else as a way, thou comest to Christ by Christ. How by Christ to Christ? By Christ the man, to Christ God; by the Word made flesh, to the Word which in the beginning was God with God; from that which man ate, to that which angels daily eat. For so it is written, “He gave them bread of heaven: man ate the bread of angels.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… 23 ). “And He rained upon them manna to eat, and gave them bread of Heaven” (
77:25
Tertulliano † 220 d.C. An Answer to the Jews 3
… For Israel—who had been known to God, and who had by Him been “upraised” in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world’s meats, but fed on “angel’s loaves”
Tertulliano † 220 d.C. On Fasting 5
… “Who shall feed us with flesh? here have come into our mind the fish which in Egypt we were wont to eat freely, and the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is arid: nought save manna do our eyes see!” Thus used they, too, (like the Psychics), to find the angelic bread
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
… but we also eat them in heaven, for the Lord is the food even of the exalted spirits, and the angels, and He is the joy of all the heavenly host . And to all He is everything, and He has pity upon all according to His loving-kindness. Already hath the Lord given us angels’ food
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.36
… Further he provided the nourishment of the Word, and that more perfect bounty and distribution, which is really heavenly and from on high—if the word be that bread of angels,
san Girolamo † 420 d.C. The Letters of St. Jerome 108.22
… Once she wore haircloth but now she is clothed in white raiment, and can say: “thou hast put off my sackcloth, and girded me with gladness.” Once she ate ashes like bread and mingled her drink with weeping; saying “my tears have been my meat day and night;” but now for all time she eats the bread of angels
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 1.1
… See what follows: “And the Life was manifested.” Christ therefore is “the word of life.” And whereby manifested? For it was “from the beginning,” only not manifested to men: but it was manifested to angels, who saw it and fed on it as their bread. But what saith the Scripture? “Man did eat angels’ bread.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… 23 ). “And He rained upon them manna to eat, and gave them bread of Heaven” ( ver. 24 ). “Bread of angels man did eat: dainties He sent them in abundance” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 135.4
… What is sweeter than angels’ food? How can God not be sweet, since man ate angels’ food? For men and angels live not on different meat. That is truth, that is wisdom, that is the goodness of God, but thou canst not enjoy it in like wise with the angels.…That man might eat angels’ food, the Creator of the angels was made man.
77:26
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… 23 ). “And He rained upon them manna to eat, and gave them bread of Heaven” ( ver. 24 ). “Bread of angels man did eat: dainties He sent them in abundance” ( ver. 25 ). He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind” (
77:27
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… “And He rained upon them manna to eat, and gave them bread of Heaven” ( ver. 24 ). “Bread of angels man did eat: dainties He sent them in abundance” ( ver. 25 ). He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind” ( ver. 26 ). “And He rained upon them fleshes like dust, and winged fowls like the sand of the sea” (
77:28
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… “Bread of angels man did eat: dainties He sent them in abundance” ( ver. 25 ). He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind” ( ver. 26 ). “And He rained upon them fleshes like dust, and winged fowls like the sand of the sea” ( ver. 27 ). “And they fell in the midst of their camp, around their tabernacles” (
77:29
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… 26 ). “And He rained upon them fleshes like dust, and winged fowls like the sand of the sea” ( ver. 27 ). “And they fell in the midst of their camp, around their tabernacles” ( ver. 28 ). “And they ate and were filled exceedingly; and their desire He brought to them: they were not deprived of their desire” (
77:30
Tertulliano † 220 d.C. On Modesty 8
… but he has likewise had every more savoury morsel torn from his throat,
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 9
… xxxviii. 7 , Sept.); and again let them hear him saying, “Thou wilt utterly destroy every one that goeth a whoring from Thee.” ( Ps. lxxiii. 27 , Sept.) And, that one ought to restrain the belly, let them hear again, “And slew,” he saith, “the more part of them while the meat was yet in their mouths.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.15
… 28 ). “And they ate and were filled exceedingly; and their desire He brought to them: they were not deprived of their desire” ( ver. 29 ). Behold why He had delayed. But what He had delayed let us hear. “Yet the morsel was in their mouths, and the anger of God came down upon them” (
77:31
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.16
16. But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, “the anger of God went up upon them, and it slew among the most of them” (
77:32
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.17
17. But the generation crooked and embittering, “in all these things sinned yet more, and they believed not in His wonderful works” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 22
… ‘Nay,’ he said, ‘not so.’ For this mode of reasoning even after the eighty years desireth ninety, and after the ninety an hundred, and after the hundred will be yet more indisposed to act. And so the whole of life will have been consumed in vain, and what was spoken of the Jews will happen also to thee; “Their days were consumed in vanity.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.17
17. But the generation crooked and embittering, “in all these things sinned yet more, and they believed not in His wonderful works” ( ver. 32 ). “And in their days failed in vanity” (
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Origene † 254 d.C. Origen De Principiis 2.5.3
… they will be a help to thee.” And of those also who fell in the desert, let them hear what is related in the seventy-eighth Psalm , which bears the superscription of Asaph; for he says, “When He slew them, then they sought Him.”
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 1
… On this account I said they are called so only. Why then? Because, were they evils, they would not have become the sources of good to us, chastening our pride, goading our sloth, and leading us on to zeal, making us more attentive. “For when,” saith one, “he slew them, then they sought him, and they returned, and came early to God.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 17.2
… and led us to become more religious; but now when the bridle is removed, and the cloud has passed away, there is fear lest we should fall back again into sloth, or become relaxed by this respite; and lest one should have reason to say of us too, “When He slew them, then they sought Him, and returned, and enquired early after God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… And yet nothing came of it, but having for a season become religious, they returned to the point from which they had started in their attempt to be religious. So it was with the Jews. This is what the Prophet said of them: “When He slew them, then they sought Him, and turned early unto God.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… that I may learn Thy statutes.” ( Ps. cxix. 71 .) When Hezekiah had received blessings and been freed from calamities, his heart was lifted up on high; when he fell sick, then was he humbled, then he became near to God. “When He slew them,” it says, “then they sought Him diligently, and turned, and were early in coming to God.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.18
… There sought Him then, not indeed those whom He had slain, but they that were afraid of being slain according to the example of them. But the Scripture hath so spoken of them as if they sought God who were slain; because they were one people, and it is spoken as if of one body: “and they returned, and at dawn they came to God” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.4
… “When He slew them, then they sought Him: and they returned and came to Him early in the morning: and they remembered that God was their helper, and the most High God their redeemer.” And again: “And they cried unto the Lord when they were troubled, and He delivered them out of their distress.”
77:35
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.18
… But the Scripture hath so spoken of them as if they sought God who were slain; because they were one people, and it is spoken as if of one body: “and they returned, and at dawn they came to God” ( ver. 34 ). “And they remembered that God is their Helper, and the High God is their Redeemer” (
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 15
… “They bless with their mouth, but curse with their heart.” And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.19
19. Lastly, here let us see the words following: “And they loved Him,” he saith, “in their mouth, and in their tongue they lied unto Him” (
77:37
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.19
19. Lastly, here let us see the words following: “And they loved Him,” he saith, “in their mouth, and in their tongue they lied unto Him” ( ver. 36 ). “But their heart was not right with Him, and they were not counted faithful in His Testament” (
77:38
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.20
20. “But He is Himself merciful, and will become propitious to their sins, and He will not destroy them. And He will abound to turn away His anger, and He will not kindle all his anger” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.21
21. In the second place, that we may not seem to do violence to divine words, and lest in the place where there was said, “He will not destroy them,”
77:39
sant'Agostino d'Ippona † 430 d.C. The Confessions 1.13
… For the Latin I loved exceedingly—not what our first masters, but what the grammarians teach; for those primary lessons of reading, writing, and ciphering, I considered no less of a burden and a punishment than Greek. Yet whence was this unless from the sin and vanity of this life? for I was “but flesh, a wind that passeth away and cometh not again.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.15
… Therefore was I repelled by Thee, and Thou resistedst my changeable stiffneckedness; and I imagined corporeal forms, and, being flesh, I accused flesh, and, being “a wind that passeth away,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 92.4
… Thou dost neglect what thou wast made, love what thou hast made. Thou dost love thine own works without thee, dost neglect the work of God within thee. Deservedly dost thou go away, deservedly fall off, yea, deservedly even from thine own self depart; deservedly hear the words, “A spirit that goeth and returneth not.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.22
22. “And He remembered that they are flesh, a spirit going and not returning” (
papa san Leone I Magno † 461 d.C. Sermons 54
… Why dost thou distrust the goodness of Him, Who did not repel thee from the communion of His body and blood, Who did not deny thee the kiss of peace when thou camest with crowds and a band of armed men to seize Him. But O man that nothing could convert, O “spirit going and not returning
77:40
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.14
… Hence when David says, “they provoked God in the wilderness, and grieved Him in the desert
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
23. I say then of these crooked and embittering persons, “How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place!” (
77:41
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
23. I say then of these crooked and embittering persons, “How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place!” ( ver. 40 ). “And they turned themselves and tempted God, and exasperated the Holy One of Israel” (
77:42
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… But the reason of the repetition is, in order that there may be mentioned also the plagues which He inflicted on the Egyptians for their sakes: all which things they certainly ought to have remembered, and not to be ungrateful. Lastly, there followeth what? “They remembered not His hands, in the day when He redeemed them from the hand of the troubler” (
77:43
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… Lastly, there followeth what? “They remembered not His hands, in the day when He redeemed them from the hand of the troubler” ( ver. 42 ). And he beginneth to speak of what things He did to the Egyptians: “He set in Egypt His signs, and His prodigies in the plain of Thanis” (
77:44
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… “They remembered not His hands, in the day when He redeemed them from the hand of the troubler” ( ver. 42 ). And he beginneth to speak of what things He did to the Egyptians: “He set in Egypt His signs, and His prodigies in the plain of Thanis” ( ver. 43 ): “and He turned their rivers into blood, and their showers lest they should drink” (
77:45
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… 44 ), or rather, “the flowings of waters,” as some do better understand by what is written in Greek, τὰ ὀμβρήματα , which in Latin we call scaturigines, waters bubbling from beneath. “He sent upon them the dog-fly, and it ate them up; and the frog, and it destroyed them” (
77:46
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… “He sent upon them the dog-fly, and it ate them up; and the frog, and it destroyed them” ( ver. 45 ). “And He gave their fruit to the mildew, and their labours to the locust” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.10
… as dress for clothes, soldiery for soldiers, cattle for beasts: for many words are usually spoken in this manner, and not only in the mouths of vulgar speakers, but even in the eloquence of the most approved authorities. Nor to divine Scripture herself is this form of speech foreign. For even she hath put frog for frogs, locust for locusts,
77:47
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… “He sent upon them the dog-fly, and it ate them up; and the frog, and it destroyed them” ( ver. 45 ). “And He gave their fruit to the mildew, and their labours to the locust” ( ver. 46 ). “And He slew with hail their vineyards, and their mulberry trees with frost” (
77:48
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… and the frog, and it destroyed them” ( ver. 45 ). “And He gave their fruit to the mildew, and their labours to the locust” ( ver. 46 ). “And He slew with hail their vineyards, and their mulberry trees with frost” ( ver. 47 ). “And He gave over to the hail their beasts of burden, and their possessions to the fire” (
77:49
Origene † 254 d.C. Origen Against Celsus 8.32
The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: “He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, sent by evil angels.”
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 2
… For part we say ourselves, and part we permit them to say, now opening unto them the door of prayer, (exactly as we first teach children [what to say], and then bid them say it of themselves,) saying, “Pray ye, Catechumens, for the angel of peace;” for there is an angel that punisheth, as when He saith, “A band of evil angels,” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.5
… not so that the substance is changed into anything corporal and temporal, when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… 46 ). “And He slew with hail their vineyards, and their mulberry trees with frost” ( ver. 47 ). “And He gave over to the hail their beasts of burden, and their possessions to the fire” ( ver. 48 ). “He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels” (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.6
… As yet, this is gentleness and loving-kindness and gentle reproof, and the first elements of a scourge to train our tender years: as yet, the smoke of His anger, the prelude of His torments; not yet has fallen the flaming fire, the climax of His being moved; not yet the kindled coals,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 43
… Are they then executioners, the angels? God forbid: I say not this, but they are avenging powers. When Sodom was destroyed, the whole was done by them as the instruments: when the judgments in Egypt were inflicted, it was through them. For, “He sent,” it says, “evil angels among them.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… 47 ). “And He gave over to the hail their beasts of burden, and their possessions to the fire” ( ver. 48 ). “He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels” ( ver. 49 ). He made a way to the course of His anger, and their beasts of burden He shut up in death (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.28
… “And for these things who is sufficient?” Whence when he had said, “He sent unto them the anger of His indignation, indignation and anger and tribulation, an infliction through evil angels;” for this which he hath added, “a way He hath made for the path of His anger” (
77:51
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.23
… 49 ). He made a way to the course of His anger, and their beasts of burden He shut up in death ( ver. 50 ). “And He smote every first-born thing in the land of Egypt, the first-fruits of their labours in the tabernacles of Cham” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.29
29. The Psalm proceedeth then after the commemoration of the plagues of the Egyptians (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.29
29. The Psalm proceedeth then after the commemoration of the plagues of the Egyptians ( ver. 51 ) and saith, “And He took away like sheep His people, and He led them through like a flock in the desert” (
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san Basilio † 379 d.C. De Spiritu Sancto 19
… His Spirit hath sent me,” and “the Spirit came down from the Lord and guided them.” And pray do not again understand by this guidance some humble service, for the Word witnesses that it was the work of God;—“Thou leddest thy people,” it is said “like a flock,” and “Thou that leadest Joseph like a flock,” and “He led them on safely, so that they feared not.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.29
29. The Psalm proceedeth then after the commemoration of the plagues of the Egyptians ( ver. 51 ) and saith, “And He took away like sheep His people, and He led them through like a flock in the desert” ( ver. 52 ). “And He led them down in hope, and they feared not, and their enemies the sea covered” (
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sant'Ippolito † 235 d.C. On the Psalms 6
Under anger, wrath, and tribulation, he intended bitter punishments; for God is without passion. And by anger you will understand the lesser penalties, and by wrath the greater, and by tribulation the greatest.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.21
… Speaking of these same persons a little lower down, when He had made mention of the things which the Egyptians because of them had endured, He saith,…“And He led them unto the mount of His sanctification, the mount which His right hand won. And He cast out from their face the nations, and by lot distributed to them the land in the cord of distribution.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.30
30. In the next place there followeth, “And He led them into the mountain of His sanctification” (
77:55
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.30
30. In the next place there followeth, “And He led them into the mountain of His sanctification” ( ver. 54 ). How much better into Holy Church! “The mountain which His right hand hath gotten.” How much higher is the Church which Christ hath gotten, concerning whom has been said, “And to whom has the arm of the Lord been revealed?” (
77:56
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.31
… For that generation crooked and embittering, inasmuch as for these corporal blessings they put not off the coat of oldness, “Did tempt” yet, “and provoked the high God, and His testimonies they kept not (
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san Girolamo † 420 d.C. The Letters of St. Jerome 125.19
… upon the heart.” And in the proverbs Solomon tells us that as “the north wind driveth away rain, so doth an angry countenance a backbiting tongue.” It sometimes happens that an arrow when it is aimed at a hard object rebounds upon the bowman, wounding the would-be wounder, and thus, the words are fulfilled, “they were turned aside like a deceitful bow,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.31
… For that generation crooked and embittering, inasmuch as for these corporal blessings they put not off the coat of oldness, “Did tempt” yet, “and provoked the high God, and His testimonies they kept not ( ver. 56 ): and they turned them away, and they kept not the covenant, like their fathers” (
77:58
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.31
… “They were turned,” he saith, “into a crooked,” or, as some copies have it, “into a perverse bow” (
77:59
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.31
… “They were turned,” he saith, “into a crooked,” or, as some copies have it, “into a perverse bow” ( ver. 58 ). But what this is doth better appear in that which followeth, where he saith, “And unto wrath they provoked Him with their hills” (
77:60
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
32. “God heard, and He despised:” that is, He gave heed and took vengeance. “And unto nothing He brought Israel exceedingly” (
77:61
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… But doubtless he is commemorating the doing of that thing, when they were conquered by the Philistines in the time of Heli the priest, and the Ark of the Lord was taken, and with great slaughter they were laid low. This it is that he speaketh of. “And He rejected the tabernacle of Selom, His tabernacle, where He dwelled among men” (
77:62
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… invincible, and whereon they plumed themselves, he calleth their “virtue” and “beauty.” Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He doth terrify them by a Prophet, saying, “See ye what I have done to Selom, where was My tabernacle.” “And He ended with the sword His people, and His inheritance He despised” (
77:63
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… 62 ). “Their young men the fire devoured:” that is, wrath. “And their virgins mourned not” (
77:64
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… 62 ). “Their young men the fire devoured:” that is, wrath. “And their virgins mourned not” ( ver. 63 ). For not even for this was there leisure, in fear of the foe. “Their priests fell by the sword, and their widows were not lamented” (
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Origene † 254 d.C. Origen Against Celsus 4.72
… It is manifest, further, that the language used regarding the wrath of God is to be understood figuratively from what is related of His “sleep,” from which, as if awaking Him, the prophet says: “Awake, why sleepest Thou, Lord?” and again: “Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.”
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… Holy Scripture often times is wont to attribute expressions to God such that they seem quite accordant with our own, e.g. “The Lord was wroth, and it repented Him because of their sins ”; and again, “He repented that He had anointed Saul king ”; and again, “The Lord awaked as one out of sleep
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… “Their priests fell by the sword, and their widows were not lamented” ( ver. 64 ). For there fell by the sword the sons of Heli, of one of whom the wife being widowed, and presently dying in child-birth, because of the same confusion could not be mourned with the distinction of a funeral. “And the Lord was awakened as one sleeping” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.3
… “Behold he that keepeth Israel shall neither slumber nor sleep.” And He stands and sits , since He says, “Heaven is my seat, and earth the footstool for my feet:” though He “measure out the heaven with his hand, and holdeth the earth in his fist.” And He is “drunken with wine” as it is said, “The Lord awoke like a sleeper, a mighty man, drunken with wine;”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 138
… but they have contrived false witness and calumny against me, or rather in their open attack upon the doctrines of the Apostles have proscribed me for my obedience to them. “So the Lord awaked as one out of sleep; He smote His enemies in the hinderparts and put them to a perpetual shame.”
77:66
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.33
33. “And He smote His enemies in the hinder parts” (
77:67
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.33
… The hay hath dried up, and the flower hath fallen off:” but the Ark of the Lord “abideth for everlasting,” to wit, the secret testament of the kingdom of Heaven, where is the eternal Word of God. But they that have loved things behind, because of these very things most justly shall be tormented. For “everlasting reproach He hath given to them.” (
77:68
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.34
34. “And He rejected,” he saith, “the tabernacle of Joseph, and the tribe of Ephraim He chose not” (
77:69
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.34
34. “And He rejected,” he saith, “the tabernacle of Joseph, and the tribe of Ephraim He chose not” ( ver. 68 ). “And He chose the tribe of Judah” (
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san Basilio † 379 d.C. The Letters 197
… Who of old indeed chose from the sheepfold a prince for His people;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.117
117. Such is my defence: its reasonableness I have set forth: and may the God of peace, Who made both one, and has restored us to each other, Who setteth kings upon thrones, and raiseth up the poor out of the dust and lifteth up the beggar from the dunghill, Who chose David His servant and took him away from the sheepfolds,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.35
35. Lastly there followeth, “and He builded like as of unicorns His sanctification” (
77:71
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.36
… And let it not move us, that when he had said, “and He chose David,” under which name he signified Christ, he hath added, “His servant,” not His Son. Yea even hence we may perceive, that not the substance of the Only-Begotten coeternal with the Father, but the “form of a servant” was taken of the seed of David.
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.2
… He destroyed kings and subdued the land, and gave them the land as a place of pasturage, and divided the resting-places and the sheepfolds to his sheep. Furthermore, David fed his father’s sheep, and was taken from the sheep to tend his people. So he tended them in the integrity of his heart and by the skill of his hands he guided them.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.5
… And the Lord took Amos from following the sheep, and made him a prophet over his people. Elisha likewise was taken from behind the yoke, to become a prophet in Israel. Moses did not return to his sheep, nor did he leave his flock that was committed to him. David did not return to his father’s sheep, but guided his people in the integrity of his heart.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.37
37. “And He took him from the flocks of sheep, from behind the teeming sheep He received him: to feed Jacob His servant, and Israel His inheritance” (
77:2
v. 2 parabolam hebr, cf. 48.5 ; sermo est parabolieus | eo quod doctrinam et admonitiones pro vita continet ; loquar aenigmata antiqua (Hier); nam in operibus Dei et 1n moribus populi sunt multa quae admirationem movent et ad solvendum quasi quoddam aenigma, seu problema difficile, invitant. Quae audivimus
77:3
v. 3 et intelligimus (scil. rite percipientes eorum vim ac significationem) et quae patres nostri narraverunt, v. ^ non abscondemus a filiis eorum hebr, narrantes generationi posteriori gloriam Domini, potentiam eius et miraeula. Statuit v. ὃ mandatum in Jacob, legem in Israel, quae (vel quando) mandavit, ut nota facerent filiis, ut generationes sequentes eadem cognoscerent. Hevocatur in memoriam praeceptum 11100 Deut. 4,9 : docebis ea filios ac nepotes tuos ; cf. Ex. 13,8. 14. Et qualem doctrinam (legem v. 1) colligere debeant ex rebus narratis, declaratur v. 7 spem in Deum, memoriam operum Dei, diligens studium mandata eius observandi, et
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v. 8 ne fiant sicut patres eorum, generatio, quae erat rebellis, non direxit cor suum (ad Deum) ; cf. v. 37, 1 Reg. 1,3 praeparate corda vestra Deo, 2 Par. 20,33 ; et non fidelis erat spiritus eius eum Deo. Deo minime sincere:et fideliter adhaeserunt ; tota eorum indoles erat levis, infida. Ephraim tribus hegemoniam quandam gerebat tempore Iosue et Iudicum (cf. Iud. 3,27 ; 4,5; 7,25; 8,1) ; sed tamen haec tribus non est electa a Domino v. 67. Haec videtur esse ratio cur psaltes mores sagittarii ; ad quid. referatur eos in die pugnae retrocessisse, discepa Philisthaeis | arca allata est ex Silo, urbe tribus suae, quare illis quam maxime certandum erat, ut sacrum hoc monumentum in sua tribu depositum servaretur (Calm.). Describitur
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v. 10. 11 eorum perfidia, quae partim ex eo orta est, quia obliti sunt opera Dei et miracula quae eis videnda exhibuit. Videntur itaque Ephraimitae saepe malo exemplo alus fuisse. Describi in v. 10-11 mores generationis posterioris (et proin in v. 9 non fieri posse allusionem ad cladem illam 1 Par. 7, 21. 22), manifestum est ex
77:12
v. 12 coram patribus eorum fecit signa in Aegypto, in campo Taneos (cf. Num. 13,23. Is. 19,11. 13 ; 30,4), Tanis (Zoan) urbs regionis Aegypti inferioris; in narrationibus Exodi eius mentio non fit. lecensentur
77:13
v. 13 miracula transitus. per mare ; vide Ex. 14,22 ; statuit aquas quasi in utre, Hier stare fecit aquas quasi acervum ; locutio כנד ex Ex. 15,8. Ios. 3, 13. 16; steterunt aquae valliinstar, quasi murus ; de columna nubis et ignis, vide Ex. 13,21; Num. 14,14. Scidit petram in deserto et potum dedit quasi de abyssis magnis,1. e. copia maxima ;
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v. 16 et eduxit rivos de petra; vide Ex. 17,6. Num. 20,11 — tamquam flumina deduzit aquas; nota: poeticam dictionem hyperbolis incedentem ; cf. Deut. 32,13. Is. 41,18. Sap. 11,4. 11. 57 indicatur ; fortasse cogitari potest de proelio quo capta est arca Continuabant peccare et rebelles esse seu contumaces contra Excelsum in inaquoso, 1n regione sicca, in deserto ; Aq ἐν 26á:», Hier in invio ; Sym ἐν δίψει. Et peccatum eorum. demonstratur
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v. 18 fentaverunt Deum, Deus dicitur tentari vel praesumptione vel diffidentia ; mensura et modus rerum sperandarum continetur promissionibus divinis ; qui hane mensuram excedit /praesumptione), qui eam non attingit (diffidentia, Deum tentare dicitur, vel explorare, utrum Deus facere possit annon, vel de eius potentia et fidelitate dubitare. Petunt escas animabus suis, 1. e. hie bene ex contextu : cupiditatibus suis. (Gen.) ; et qua mente, quibus in Deum sensibus?
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v. 19 maligne quaerunt: numquid poterit parare mensam in deserto ? et
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v. 20 ecce percussit petram ; quasi irridentes dicunt : potum dedit ; numquid et panem dare poterit, aut praeparare carnem populo suo (hebr, Hier) ל Irrisionem hanc et dubitationem punivit Deus
77:21
v. 21 audivit et distulit, hebr indignatus est Sym xai ἐχολώθη, Aq xai ἀνυπερθέτησεν 1. e. non distulit iram, Hier non distulit, statim enim. vindicat : ignis-accensus ; et ratio affertur
77:22
v. 22 ex defectu fidei et spei. Nune subiungitur narratio, qua antecedentia v. 21.22 illustrantur ; pluit manna, id quod poetice depingitur
77:23
v. 23 mandavit nubibus, ianuas coeli aperuit ; quare dicitur panis coeli, vel hebr triticum coeli (Hier), frumentum coelitus, ex aere delapsum (cf. volucres coeli); quod frumentum dicitur in
77:25
v. 25 LXX vulg. syr panis angelorum, targum descendens de habitaculo angelorum, hebr autem panis fortium (Hier), Aq Theod quinta δυναστῶν, Sym μεγάλων et notat Eus. : et observa hebraeam vocem non habere ita habet, ne quis putet angelicas virtutes sensili uti alimento. Et misit eis cibaria in saturitatem (hebr, Hier) ; cf. Ex. 16,14 sq. Etiam carnes eis providit
77:26
v. 26 transtulit, fecit. proficisci, eduxit ventum orientalem in coelis (hebr) i. e. in aere super terram, et induxit in virtute sua africum, ventum a meridie flantem, austrum, eurum; hisce ventis adducta ,est multitudo infinita coturnicum ; hos duos autem ventos coniunge in unum scil. partim flantem ex oriente et partim ex meridie, qui euronotus dicitur (Südostwind);
77:28
v. 28 et - fecil cadere in medio castrorum suorum, circa, seu in circuitu (Hier) habitaeulorum suorum ; attende in. hebr dici castra Dei et בושכן dici de tabernaculo sanctuarii; cum illud sanctuarium haberet tres partes (atrium, sanctum, s. sanctorum) potest sermo esse de habitaculis ; ceterum vide Ex. 16,13 ; Num. 11,31. In LXX et vulg. bis exprimitur : et desiderium eorum attulit eis
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v. 30 non sunt fraudati a desiderio suo ; sed hebr ultimo loco dicitur : et non recesserunt a desiderio suo, Sym οὐχ ἀπέστησαν τὴς ἐπιθυμίας αὐτῶν adhuc escae eorum in ore eorum, 31 et furor Domini ascendit super eos, cf. Num. 11,33 et iuvenes [srael »incurvavit seu prostravit (hebr); LXX συνεπόδισεν colligatis pedibus in vineula coniecit; vulg impedivit. | Visis miraculis et supplienus, neutris deterriti sunt a peccatis. Quare tandem totam illam murmurantium multitudinem in deserto consumpsit; cf. Num. 14,22 sq. Ad hoc alluditur
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v. 33 sicut halitum consumpsit dies eorum, et annos eorum in festinatione. Et
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v. 34 cum pereuteret eos, eum quaerebant;
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v. 35 rememorati sunt, Deum esse v. 96 ; fictam eorum poenitentiam pulchre describit (Gen.) nam hebr pellexerunt, deceperunt eum ore suo (Ag. Gen.), lactaverunt eum in ore suo (Hier) ; LXX ἠγάπησαν, vulg dilexerunt falsis sermonibus utentes, ut Theod. addit. Notat Ag. : « graece potius ἠπάτησαν quam ἠγά- 2152» iransferretur ; et ita transtulisse LXX puto, sed posteriores religione permotos pro ἠπάτησαν posuisse ἠγάπησαν, quod etiam verbum sequens ostendit mentiti sunt ei, cui verbo magis affine est decipere quam diligere ; eorum verba nihil aliud quam fietionem 66 simulationem habebant » ; syr quoque habet : dilexerunt eum ore suo ; sed targum nugati sunt ei. | Verbis itaque utebantur blandis et bellis, sed fallacibus ; ore simu- -]abant honorare Deum ; at cor eorum non erat rectum firmum cum eo, nec fideliter permanserunt in foedere eius ; valet de iis illud : labiis suis glorificat me, cor autem eius longe est a me (Is. 29,15). Ita fere E. exhibentur quoque Iud. 2,18.19. Populum non esse abiectum unius 5 E misericordiae divinae ratio et effectus est v. 38 ; describitur Deus pro- 0 E nus ad veniam dandam ; saepe avertit iram suam, neque suscitat totum 13 a furorem suum, id est, etsi punit, minus punit quam pro culpis iure 1 E | debuit exigere. Memor est enim pro sua 1007018ז80נו infirmitatis - M. humanae
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v. 39 caro sunt, res infirma, corrupta, caro symbolum est , est vita vestra? vapor est ad modicum apparens, qui deinceps exter- minahitur (Gen.); cf. 38,6.14 ; iam Gen. 8,14 sensus et cogitatio humani cordis in malum prona sunt ab adolescentia ; non igitur ultra | pereutiam omnem animam viventem sicut feci; et Ps. 102,13-16 miseratio Dei magna exhibetur ex infirmitate humana : recordatus est quia impotentiae (Is. 31,3); spiritus, ventus, halitus ; cf. Iac. 4,14 quae | Sequentia quoque Sym adiungit (ad χεῖρα αὐτοῦ) τοῦ μεταῤδαλόντος εἰς αἷμα εἴο. quem sequitur Hier : qui convertit ; sed LXX, vulg, ut hebr et convertit in sanguinem ; hebr Nilus iOS ,יאר et pluralis adhibetur de Nili partibus et canalibus (Is. 7,18; 19,6; 37,25 ; Ez. 29,3) et ita explica hic flumina eorum et rivos eorum (Hier), τὰ ῥεῖθρα αὐτῶν Sym ita ut aquam eorum iam non bibere possent; cf. Ex. 4,9; 7,17 sq. Haec est ex decem plagis prima. In v. 45 mentio fit prius plagae quartae ,ערב misit in eos χυνόμυιαν, omne genus muscarum (Hier), uti vox hebr etiam explicatur in vulg Ex. 8,17 et musca Ex. 8,18.20; LXX etiam Ex. χυνόμυια musca canina ; de plaga muscarum corrupta est terra Ex. 8,24. Dein sermo fit de plaga secunda quae erat ranarum cf. Ex. 8,3-14 (hebr Ex. 7,26-8,10). Plaga locustarum, quae octava erat, hic recitatur quarto loco v. 46 et dedit fructus eorum brucho; ita on vertit Hier hic, et cf. Is. 33,3 et 2 Par. 6,28; Aq pariter τῷ βρούχῳ, LXX τὴ ἐρυσίδη aerugini (rubigini), Sym τῷ μυζήτῃ ; et labores eorum 100118186 ; cf. Ex. 10,4-6.12-15. Enumeratur hic quinto loco plaga, quae erat septima, grandinis v. AT; et moros eorum in pruina, ita LXX; solum hoc loco legitur Dwin, Aq vertit ἐν χρύει (frigore, glacie) syr glacie, Hier frigore, Sym τῷ σχώληχι verme sycomoros eorum occidit ; v. 48 iumenta grandine quoque percussa sunt ; cf. Ex. 9,25; e£ possessionem eorum, et pecora eorum igni tradidit, nam Dominus dedit tonitrua et grandinem et diseurrentia fulgura ; et grando et ignis mista pariter ferebantur Ex. 9,23.24. In v. 49 videtur designari sexto loco plaga, quae erat nona, tenebrarum, si scil. hanc plagam intelligimus productam vento 80170000, chamsin, qui immensam copiam ardentis arenae secum fert, . omnia penetrat, radios solis praecludit. Huius indicium habere videmur
77:45
v. 49 misit in eos ardorem irae suae; et quae dicuntur immoissiones per angelos malos facile reperiuntur in descriptione tenebrarum Sap. 17,3-1.14, et quae ibi v. 5 leguntur etiam ad ventum illum congruunt. In v. 50 tangitur septimo loco plaga, quae erat quinta, pestis ; viam semiílae fecit irae suae, stravit semitam irae suae (hebr, Ag.), per quam ira Dei transiret et recta quasi procederet ad necandos homines et animala; non pepercit, non retinuit a morte animam eorum, et animalia eorum pesti tradidit ; ita hebr recte vertant LXX τὰ χτήνη αὐτῶν, vulg iumenta eorum, Hier animantia, syr, targum ; recentiores explicant : vitam eorum tradidit pesti; sed cum narratione Ex 9,3.6 revera pestis animalium infligitur, ergo vox inn quae saepe hae notione occurrit etiam hoc loco ea significatione retineatur oportet, et qui vitam explicant, tautologiam psalti1mponunt. Demum in v. 51 ultima plaga mortis primogenitorum affertur; vide Ex. 11,4 et 12-29; primitias omnis
77:51
laboris eorum in hebr legitur dictio ex Gen. 49,3 ; ubi Ruben a patre nominatur principium (vel primitiae) roboris mei 1.e. potentiae gene- Hier : principium partus ; igitur promogenita in tabernaculis Cham, in habitaculis Aegypti ; Gen. 10,6 inter filios Cham enumeratur Mes- : raim (Aegyptus), et, ut Ebers dicit, Aegyptii terram suam revera vocabant cham i.e. nigram ; pro ipsis incolis cham nunquam aegyptiace adhibetur (Ebers, Aegypten und die B. Mose's p. 56.57). Si explicatio de v. 49 admittitur, psaltes octo plagas aegvptiacas recenset; omuttit tertiam (Ex. 8,16, hebr 8,12 : sint sciniphes in universa terra Aegypti) et sextam (Ex. 9,9; plaga ulcerum). Critici solent documento sacerdotali adscribere plagas 1.2.3.6, reliquas documento IE ad arbitrium suum : psaltes promiscue et alio ordine affert plagas, quam quo leguntur in libro Exodi. Commemoratis plagis aegyptiacis psaltes breviter tangit eductionem populi ex Aégypto
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v. 52, Dominus veluti pastor populum tamquam oves, gregem suum ducit et ducit eos
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v. 53 secure, cum fiducia (Hier) et non timuerunt, timuerunt quidem, Ex. 15,10, « sed ille timor ad modicum fuit » (Ag.), vel explica ratione habita sequentis membri : per mare audacter et nihil timentes ingressi sunt, e£ inimicos operuit mare, Ex. 14,27. Populum vero duxit Deus ad terminum sanctificatum suum (Hier) ad regionem quam Deus elegit pro populo et quae ex electione Dei utpote singulari ratione ad Deum pertinens sancta dicitur, duxit eos ad montem istum, cf. Ex. 15,17; ad regionem scil. montanam; ita designatur Palaestina Deut. 1,1.20; 3,25; alii intelligunt de monte Sion; at quem acquisivit dextera eius potius refertur ad occupationem terrae ope Dei faetam, vix hoc loco ad Sion ; et expugnatio terrae Deo auctori adscribitur (Deut. 7,19 ; 9,3) et «hie quoque ei attribuitur
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v. 55 et eiecit ; cf. Deut. 8,20. Ios. 11,6.20, et sorte divisit, los. 13,6; 17,1 sq. 18,2; hebr sorte distribuit eas gentes (1. 6. terram gentium) ut partem possessionis. - ps, T1, 56-63. 293 — At, sicut antea, 1ta 1n terra hereditatis pariter rebelles exstiterunt ον, B6; testimonia eius, mandata eius, non custodierunt ; tentare vide v. 18;
77:57
v. 57 aversi sunt, perfide egerunt (hebr); praevaricati sunt DAT conversi sunt in arcum pravum ; cf. Os. 1,16 facti sunt quasi arcus dolosus, arcus scil. fallax, arcus deceptionis, qui spem et exspectationem sagittarii fallit et decipit ob aliquam obliquitatem ) T'Aeod.), ob defectum ei inhaerentem, ob nervum remissum. lta illi, sicuti | patres eorum, exspectationem Dei turpiter 18116281 ; exspectavi, ut faceret uvas, et fecit labruscas (Is. 5,2. 7). Reprehenduntur ob sacrificia in collibus oblata ; recole quoties de regibus dicitur : excelsa non abstulit (3 Reg. 15,14; 22,44.4 Reg. 12,3; 14,4; 15,4.35) ; populus immolabat in excelsis (3 Reg. 3,2; 12,31; 13,32; 14,23 etc.) ; et ob idololatriam, in sculptilibus suis cf. & Reg. 11,10. 2 Par. 27,18; BN Deb vdeler 2,21; 32,94sq. .- - [am ab initio temporis iudicum qui dicuntur et deinceps iterum iterumque populus serviebat Baalim et Astaroth (Iud. 2,12.17 ; 5,7; .6,1: 10,6. 1 Reg. 7,3). Quare Deus
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v. 59 audivit, vide v. 21 et indignatus est (hebr) et aspernatus est vehementer Israel. Quod suum fastidium demonstravit
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v. 60 repudiato tabernaculo in Silo, quod erat - habitaeulum eius inter homines (ita LXX, vulg, syr targum), quod collocavit inter homines (hebr, Hier), Sym τὴν σχήνωσιν ἱδρυθεῖσαν ἐν ἀνθοώποις. Arca a Philisthaeis capta videtur exstincta esse gloria sanc- . iuarii in Silo; Ier. 7,12 166 ad locum meum מו Silo, ubi habitavit nomen meum a principio et videte quae fecerim ei propter malitiam populi mei Israel; cf. v. 14 ; 26,6.9;
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v. 61 ipsam arcam Deus fradidit in captivitatem, quae vocatur robur eorum et decor (Hier), pulchritudo, sieut vocatur in narratione de bello illo gloria; cf. 1 Heg. 4,11 arca Dei capta est; v. 22 translata est gloria ab Israel eo quod capta est arca Dei. In variis bellis Deus tradidit gladio populum suum
77:62
v. 62; cf. Iud. 3,13; 4,3; 6,2; 10,7; 13,1. 1 Reg. 4,2.10; unde dicitur : hereditatem suam sprevit, indignatus est de hereditate sua, de populo suo, qui etiam dicitur hereditas Dei Deut. 9,29. 1 Reg. 10,1; 3 Reg. 8,951.53. Is. 19,25. . Quae DNI. ostenditur
77:63
v. 63 iuvenes comedit ignis, vis et impefuroris Domini ; e£ virgines non sunt PUE LXX οὐχ ἐπένθησαν, secundum hane lectionem iuvenibus occisis honor luctus funebris non tribuebatur; fertur alia lectio ἐπενθήθησαν (virgines eius nemo luxit, Hier) quam sequitur Zus., cum in captivitatem actae morerentur, qui statim monuit: secundum reliquos interpretes non ultra cum hymnis et laudibus, ut consuetum desponsatis est, viris tradebantur ob In
77:64
v. 64 sacerdotes eorum in gladio ceciderunt; videtur allusio esse ad 1 Reg. 4,11 (Eus. Theod. Theod. heracl. Didymus in Catena, Ag. Gen. Calm.) et viduae non plorabantur ita LXX, Hier (viduae eius non sunt fletae), syr; at hebr non plorabant, ita Sym οὐχ ἔχλαυσαν, et similiter targum ; magna censebatur calamitas carere honore luctus funebris (cf. Ier. 22,18); lectionem non plorabant ex psalterio romano Ag. omnino praefert. Dum arca caperetur a Phihsthaeis, virtus et potentia Domini non apparuit; ideo quia illam non ostendebat, quasi consopitus videbatur ; ubi vero illam ostendere coepit et Azotios caedere, tum denique evigilare visus est ;
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v. 65 et evigilavit quasi dormiens Dominus (hebr, Hier) ; evigilavit autem sicut potens vir ac fortis, cui ebrietas et vinum immodice sumptum vires addidit (Ag.) ; crapulatus LXX χεχραιπα- ληχὼς ἐξ οἴνου, similiterAq; atSym ὡς δυνατὸς διαλαλῶν ἐξ οἴνου. Hebrexplicant tamquam heros victus vino ; alii ad aram. 25, 12} recurrentes explicant : conscius sui factus ex vino (Perles); Hier : quasi fortis post crapulam vini. Somnum vocavit psaltes Dei patientiam, ebrietatem ex vino indignationem (Teod.). Notat Calm. : haec comparatio hominis strenui, qui postquam crapulam obdormiit, tamquam potens, expergiscitur, apud nos non ita elegans esse videtur. Quare aliam mitiorem (licet non multo mitiorem) proponit : vino exhilaratus et clamans in vir proeliator suscitabit zelum, vociferabitur et clamabit, vel ut Hesychius (in Catena) habet : sicut potentes qui post vinum exsurgentes magis impetuosi fiunt. Etiam proposita est lectio מתעורר (cf. Is. 545,17; 64, 6) tamquam heros evigilans ex vino ; tempus quo Deus populum tradidit hostibus declaratur velut profundissimus somnus Domini, ex quo tandem evigilaverit; syr sicut vir quem deiecit vinum suum. Magno consensu et veteres et recentiores explicant
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v. 66 ef percussit, de morbo foedo quo percussi sunt Philisthaei 1 Reg. 5,6 (Eus. Theod. Athan. Hier.! Theod. heracl. Corderius, Ag. Gen. Hoberg, Reg. 5,6); aliter tamen in paraphrasi anonymi (in catena) ; vertit illos in fugam ; qui enim in proeliisfugiunt, ἔπισθεν, a tergo plagas recipiunt. Et ad illius foedi morbi ignominiam etiam referunt : opprobrium sempiternum dedit illis, ex recentioribus Duhm v. 59-64 explicat quidem ex historia 1 Sam. 1-6 ; at 65.66 intelligi debere ait dereiectione Israelitarum rebellium, quorum opprobrium perpetuum sit, quod Ephraimitae perpetuo reiecti ac separati sint a lahve ; somno profundo Dei significari inexplicabilem illam Dei patientiam erga tabernaculum loseph. Eo destructum et arcam (robur et gloriam Domini) esse captam, et ita tribum Iuda, et montem Sion; cf. 2 Reg. 6;
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v. 69 et aedificavit ὡς μονοχερώτων Sicut unicornium τὸ ἁγίασμα αὐτοῦ sanctuarium suum ; bene monet 45. unius litterae adiectione factum esse ut LXX inferrent μονο- χέρωτες, legebant (ראמים hebr fertur ,רמים unde Aq ὁμοίως ὑψηλοῖς simile excelsis, et Sym ὡς τὰ ὑψηλά ut excelsa aedificarunt sanctuarium. Cum LXX consentit targum : aedificavit sanctuarium sicut cornu bubali, item Hier in similitudine monoceroton. At ex hebr et ex membro parallelo elucet hic sensus : aedificavit sicut excelsa (coelorum) sanctuarium suum, sicut terram quam fundavit in saecula ; exprimitur duabus comparationibus firmitas perpetua ; Sym ὡς τὴν γῆν ἣν 20cμελίωσεν, et Hier : quasi terram fundavit illud in saeculum. Reddit Hoberg verba vulg aedificavit sibi suum nidum aquilae in terra (!) dignitate regia donata est (cf. Gen. 49,10); de Iuda elegit Deus prineum, de post lactantes eum adduxit ; ,מואחר hebr ut gallice fit (d'aprés 1. Vide in Commentariolis (Anecdota Maredsol. III, 4 p. 62). ἀχολουθοῦντα ἐγχύμοσιν ἤγαγεν αὐτὸν sequentem praegnantes adduxit ΝΣ eum, unde Hier quoque : sequentem fetas adduxit eum, ut pasceret | ΣῊΝ Iacob populum suum (hebr, Hier, syr, targum), LXX vulg servum | . suum, id quod iam Ag. non placuit: « non solent coniungi servus et ἫΝ hereditas; ideoque non δοῦλον sed λαὸν puto interpretatos LXX, sed — - : nihil de textu moveo ; neque enim id mei muneris est ». Atquerevera — — 3 Jacob populum suum praebet Cassiodorus (M. 10,572) et 0-0 T romanum (cf. Sabatier ad ἢ. 1.). | 7 Adiungitur demum in v. 72 retenta imagine pastoris, $05 009 in. ΦῪΝΣ innocentia cordis, Hier in simplicitate cordis, mente scil. integra et sincera (Gen.), et actionibus prudentia dispositis, prudenti guberna- = Gone et sapienti regimine eos duxit ; Sym χατὰ τὴν ἁπλότητα τῆς χαρδίας αὐτοῦ, χατὰ τὴν χαθαριότητα τῶν χειρῶν αὐτοῦ ὡδήγησεν αὐτούς, Hier et in. prudentia manuum suarum dux eorum fuit. Vide de David 1 Reg. 16,11; 17,34; 2 Reg. 7,8; et laudes eius 1 Reg. 13,14. 3 Hege 11,4.6; 14,8: 15,3. M. NUS 14,3: 16,2 οἷο. Deus venerunt gentes in hereditatem tuam, | polluerunt templum sanctum tuum; t. posuerunt lerusalem in pomorum custodiam. | 2. Posuerunt morticina servorum tuorum | escas volatilibus coeli, | carnes servorum tuorum bestüis terrae. | 3. Effude- | runí sanguinem eorum lamquam aquam | in circuitu Ierusalem, | 61 non erat qui se- $8 peliret. | &. Facti sumus opprobrium vicinis nostris, | subsannatioet illusio | his qui : in circuitu nostro sunt. 1 tuum non invocaverunt : | 1. quiacomederunt Iacob, | et locum eius desolaverunt. | nia mortuorum, opprobrium vivorum (v. 1-4); efflagitatur ut iram Deus avertat et ob gloriam suam propitius sit et opem ferat (v. 5-9), et ob gloriam suam ultionem capiat de inimicis manifestam, pro qua gratiarum actiones persolventur et Dei laudes annuntiabuntur (v. 10-13). = [am in antiquitate hic psalmus explicatus est de tempore machabaico et de persecutione quam Antiochus Epiphanes populo Dei intuht. Ita Fus. explicite probat huius psalmi prophetiam (ab Asaph coaetaneo David editam) non esse impletam neque in periodo babylonica, neque referri posse ad ultimum Iudaeorum excidium, sed unice indicari posse tempus Antiochi, sub quo revera contigerint quae hic praenuntientur. Eodem modo hunc psalmum concipit T'heod. ; tempus Machabaeorum describi explicite statuunt "Theodorus heracl., paraphrasis anonymi, Theodorus mops. Athanasius (in catena), Cassiodorus, Beda, Euthymius; etiam Apollinarius meminit esse qui de illo tempore explicent. Eam explicationem literalem etiam Corderius agnoscit scil. de templo ab Antiochi exercitu polluto et lovi consecrato. Recentiores etiam plerumque profanationem sub Antiocho factam describi censent ; ita Patrizi quoque. Ceterum vide quae de Ps. 89 dicta sunt. A Commissione biblica. sub n. VII proscribitur sententia, non pau- 008 psalmos esse aevo Machab. compositos. Ergo unum alterumve ei tempori attribuere licebit, 51 rationes graves adsunt. ut statim appareat agi potissimum de gloria Dei ; unde : in heredita- 4em tuam invaserunt gentes; hereditas seu possessio, proprietas, pars Dei dieitur et terra et populus (cf. 13, 2 ; T1, 11) tuum. polluerunt, monent 10 vix congruere periodo babylonicae, qua templum incendio est destructum ; posuerunt lerusalem 1n acervis lapidum (Hier); fecerunt lerusalem ruinas. Id quoque sub Antiocho factum est : 1 Mach, 1,33 et accepit spolia civitatis et succendit eam igni et destruxit domos eius et muros eius in circuitu 66 vide 2 Mach. 8. 3. Aq εἰς λιθολογίαν 1n acervum lapidum, Sym εἰς δρυμούς 1n saltus ; LXX, vulg in pomorum custodiam, urbs quasi redacta est intugurium vile quale erigitur in hortis ad poma custodienda ; cf. Is. 1,8 et derelinquetur Sion ut umbraculum in vinea, ut tugurium in cucumerario. De eaedibus vide 1 Mach. 1, 25.39. 2 Mach. 5, 12-14.26. Materia maximi luctus est quod honore sepulturae carebant v. 2; in voce חסידים 180116 deprehenduntur Assidaei 1 Mach. 2,42; 7,15. 2 Mach. 14, ὃ. Ad v. 3 vide 1 Mach 1,39: et effuderunt sanguinem innocentem per circuitum sanctuarn. $1 psalmus hie compositus est ipso illo tempore, de quo narratur 1 Mach. 1 et 2 Mach. 5, scil. annis ante Chriscirca annum 100 ante Chr. scripsit) ipse hie psalmus laudetur 1 Mach. 1,16. En qualis ealamitas : ad opprobrium templi, urbis, occisorum accedit v. 4 quod qui adhue superstites sunt, vicinis tribubus sunt irrisioni, subsannationi, illusioni. | Inimici hereditatem Dei vastarunt — et praevalent ; unde compellatio ad Deum v. 5: usquequo, quamdiu eos saevire permittes ? vel iunge : usquequo irasceris, in nos, populum tuum quem opprimi vides nec adiuvas ? in hac sententiae coniunctione, illud in finem transfeexpostulantis est, statim conqueri : num semper opem denegabis. Merito autem videt psaltes in istis tribulationibus indignationem Dei que tempore Machabaeorum clades evenit ob ὍΣ commissa (2 Mach, Aud Sy. | σι Deum ad misericordiam flectat, prius ei proponit rei indignitatem, ut inimici Dei populum Dei perdant ; hae indiguitate zelus Dei excitetur oportet; unde v. 6 effunde iram tuam in adversarios tuos, qui te neque norunt neque invocant ; et tales v. 7 devorant Jacob, populum tuum electum et regionem eius devastant. Dein petit v. 8: ne nobis reputes, ne memineris iniquitatum priscarum nobis obveniant miserationes tuae, quia attenuati sumus nimis (Hier) ; nos vocamur populus lahve ab alis; verum ignominia popul ex debet sibi, suae gloriae, ut liberet nos; et ut pro sua sanctitate nos liberare possit, propitius esto, placare et dimitte nobis peccata, ut nomen tuum glorificetur ; v. 10 ne fort(e dicant : quare gentes dicent (hebr Hier), cur ferre vis, ut gentes illudant dicentes : ubi est Deus, protector eorum ? Deus igitur sese ostendat vindicem suae gloriae v. 11 innotescat, manifestum fiat, ut videamus in gentibus ultionem de Deo proponit ; ecce tui, cultores tui sunt, quorum sanguis ab idololatris est effusus ! Quare veniat ad faciem tuam v. 11 gemitus captivi, totius populi, dominio et legibus alienigenarum constricti. Ad tempus Antiochi bene potest referri, qui et legem statuit ut omnes in regno suo unum vivendi morem sequerentur (1 Mach. 1,43) et ad urgendam legem suos 2. misit praefectos. Efflagitatur, ut sicut Deus olim opem tulit secundum magnitudinem brachii, ita nunc eadem potentia servet, reliquos faciat, possideat eos qui sunt filu mortis, morti destinati, adiudicati; nam eadem lege statutum erat, ut quicumque non fecissent secundum verbum regis Antiochi, morerentur (1 Mach. 1, 52. 60. 63. 64). Vertit Hier : relinque filios interitus ; syr, targum solve filios a morte ; unde non הותר lectum est, sed *na. Et qualem ultionem Deo dignam cen- .seant, explicatur v. 12 redde septuplum ; etiam hic effertur ut Deus suam vindicet et tueatur gloriam ; opprobrium ipsorum quo scil. contra Deum peccarunt, quo Deum pessime prosecuti sunt; in sinu, in — vestimento sinuoso recipiuntur munera ; cf. 141) 3, 15. Prov. 17, 23; 21, 14. Is. 65, 6. Ier. 32, 18. Luc. 6, 38: septuplum cumulatissime (Ag.); nam numerus septenarius, uli sacer est, ita magnus quoque censetur; cf. Eccli. 35, 13. Matth. 18,21 quoties dimittam fratripeccanti? usque septies? - Laetabitur iustus, cum viderit vindictam (87: 11); 51 Deus suam - vindicaverit gloriam, v. 13 nos, populus tuus et oves, grex pascuae tuae te laudabimus, tibi gratias persolvemus in perpetuum ; nos ipsi . quamdiu vivemus ; semper, et in generationem, posteris idem debitum committemus, cf. 22,2; 13, l.. Id tempore Machabaeorum factum . est instituto anniversario die celebritatis dedicationis templi (1 Mach. . 4, 59) et victoriae reportatae de Nicanore (7, 49).
77:12
Ps. 77, 12 e 43, ricorda le campagne di T., dove Dio fece cose meravigliose al tempo dell'Esodo. …
77:56
… In composizione con 'El ('Elōhim) o con Jahweh figurano specialmente i termini 'elōh = 'Altissimo' (Gen. 14, 18-20, 22; Ps. 46, 3; 77, 56) e Saadaj (Gen. 17, 1; 28, 3; 35, 11; ecc.), tradotto di solito 'Onnipotente', ma il cui significato etimologico è molto discusso. …
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.