A faithful person sore and long afflicted, lamentably complaineth, praying God, 15. not stil to repel him, being leift desolate, 19. without al consolation of freindes.
1A canticle of a psalm for the sons of Core: unto the end, for Maheleth, to answer understanding of Eman the Ezrahite.Cantico, ovvero salmo ai figliuoli di Core: sul Maeleth: da cantarsi alternativamente. Istruzione di Heman Ezraita.A Canticle of a Psalme, to the children of Core, vnto the end, for Maheleth to answer, of vnderstanding to Eman the Ezrahite.Canticum Psalmi, filiis Core, in finem, pro Maheleth ad respondendum. Intellectus Eman Ezrahitæ. 2O Lord, the God of my salvation: I have cried in the day, and in the night before thee.Signore Dio di mia salute, di giorno, e di notte alzai le mie grida dinanzi a te.O Lord the God of my saluation: in the day haue I cried, and in the night before thee.Domine, Deus salutis meæ, / in die clamavi et nocte coram te. 3Let my prayer come in before thee: incline thy ear to my petition.Giunga al tuo cospetto la mia orazione: porgi le tue orecchie alla mia preghiera;Let my prayer enter in thy sight: incline thine eare to my petition.Intret in conspectu tuo oratio mea, / inclina aurem tuam ad precem meam. 4For my soul is filled with evils: and my life hath drawn nigh to hell.Imperocché l'anima mia è ripiena di mali: e la mia vita al sepolcro si avvicina.Because my soule is replenished with euils: and my life hath approched to hel.Quia repleta est malis anima mea, / et vita mea inferno appropinquavit. 5I am counted among them that go down to the pit: I am become as a man without help,Son riputato come un di quelli, che scendono nella fossa: son divenuto come uomo senza soccorso,I am accounted with them that descend into the lake. I am become as a man without helpe,Æstimatus sum cum descendentibus in lacum, / factus sum sicut homo sine adjutorio, 6Free among the dead. Like the slain sleeping in the sepulchres, whom thou rememberest no more: and they are cut off from thy hand.io che trai morti son libero: Come gli uccisi, che dormono ne' sepolcri, de' quali tu non hai più memoria, ed ei sono esclusi dalla tua cura.free among the dead, as the wounded sleeping in the sepulchres, of whom thou art mindeful no more: and they are cast of from thy hand.inter mortuos liber; / sicut vulnerati dormientes in sepulchris, / quorum non es memor amplius, / et ipsi de manu tua repulsi sunt. 7They have laid me in the lower pit: in the dark places, and in the shadow of death.Mi posero in una fossa profonda: in luoghi tenebrosi, e nell'ombra di morte.They haue put me in the lower lake: in the darke places, and in the shadowe of death.Posuerunt me in lacu inferiori, / in tenebrosis, et in umbra mortis. 8Thy wrath is strong over me: and all thy waves thou hast brought in upon me.Sopra di me si aggravò il tuo furore, e tutte le tue procelle scaricasti sopra di me.Thy furie is confirmed vpon me: and al thy waues thou hast brought in vpon me.Super me confirmatus est furor tuus, / et omnes fluctus tuos induxisti super me.
9Thou hast put away my acquaintance far from me: they have set me an abomination to themselves. I was delivered up, and came not forth:Allontanasti da me i miei conoscenti: mi riputarono come oggetto di abbominazione. Fui dato in potere altrui, e io non aveva scampo:Thou hast made my familiars far from me: they haue put me abomination to themselues. I was deliuered and came not forth:Longe fecisti notos meos a me; / posuerunt me abominationem sibi. / Traditus sum, et non egrediebar; 10My eyes languished through poverty. All the day I cried to thee, O Lord: I stretched out my hands to thee.gli occhi miei si seccarono per l'afflizione. Alzai a te tutto dì le mie grida, o Signore: verso di te io stesi le mani mie.myne eies languished for pouertie. I cried to thee ô Lord al the day: I stretched out my handes to thee.oculi mei languerunt præ inopia. / Clamavi ad te, Domine, tota die; / expandi ad te manus meas. 11Wilt thou shew wonders to the dead? or shall physicians raise to life, and give praise to thee?Farai tu forse miracoli a pro de' morti, o i medici renderan loro la vita, perch'essi a te diano lode?Wilt thou doe meruels to the dead: or shal phisicians raise to life, and they confesse to thee?Numquid mortuis facies mirabilia ? / aut medici suscitabunt, et confitebuntur tibi ? 12Shall any one in the sepulchre declare thy mercy: and thy truth in destruction?Vi sarà egli forse chi nel sepolcro racconti la tua misericordia, e la tua verità nell'inferno?Shal any in the sepulchre declare thy mercie, and thy truth in perdition?Numquid narrabit aliquis in sepulchro misericordiam tuam, / et veritatem tuam in perditione ? 13Shall thy wonders be known in the dark; and thy justice in the land of forgetfulness?Sarann' elleno conosciute nelle tenebre le tue meraviglie, e la tua giustizia nella terra della dimenticanza?Shal thy meruelous workes be knowne in darkenes: and thy iustice in the land of obliuion.Numquid cognoscentur in tenebris mirabilia tua ? / et justitia tua in terra oblivionis ? 14But I, O Lord, have cried to thee: and in the morning my prayer shall prevent thee.Ma io alzai a te le grida, o Signore, e la mia orazione al mattino ti preverrà.And I ô Lord haue cried to thee: and in the morning shal my praier preuent thee.Et ego ad te, Domine, clamavi, / et mane oratio mea præveniet te. 15Lord, why castest thou off my prayer: why turnest thou away thy face from me?E perché, o Signore, rigetti tu la mia orazione, e rivolgi da me la tua faccia?Why doest thou o Lord reiect my prayer: turnest away thy face from me?Ut quid, Domine, repellis orationem meam; / avertis faciem tuam a me ?
16I am poor, and in labours from my youth: and being exalted have been humbled and troubled.Povero son io, e in affanni fin dalla mia prima età: cresciuto poi fui umiliato, e depresso.I am poore, and in labours from my youth: and being exalted, humbled and troubled.Pauper sum ego, et in laboribus a juventute mea; / exaltatus autem, humiliatus sum et conturbatus. 17Thy wrath hath come upon me: and thy terrors have troubled me.I tuoi sdegni son caduti sopra di me: e i terrori tuoi mi conturbano.Thy wrathes haue passed vpon me: and thy terrours haue trubled me.In me transierunt iræ tuæ, / et terrores tui conturbaverunt me: 18They have come round about me like water all the day: they have compassed me about together.Tutto dì com'acqua mi inondano: tutti insieme mi hanno sommerso.They haue compassed me as water al the day: they compassed me together.circumdederunt me sicut aqua tota die; / circumdederunt me simul. 19Friend and neighbour thou hast put far from me: and my acquaintance, because of misery.Hai allontanato da me l'amico, e il congiunto, e i miei conoscenti per ragione della miseria.Thou hast made frend, and neighboure far from me: and my familiars because of miserie.Elongasti a me amicum et proximum, / et notos meos a miseria.
87:1
Worthington
Maheleth. A musical instrument, or chorus of musicians, to answer one another, (Challoner) in doleful music. (Worthington)
Menochius
See Psalm xli., and lii. (Menochius)
Berthier
Hebrew may imply, "on infirmity, (Montanus) or sorrow," from ele. (Berthier)
Calmet
The subject is very mournful, and relates to the captives, and to Christ's suffering. (Calmet)
Challoner
Understanding. Or a psalm of instruction, composed by Eman, the Ezrahite, or by David, in his name. (Challoner)
Haydock
We read of Eman, a descendant of Juda by Zara, (1 Paralipomenon 2:6.; Calmet) and if he composed this piece, as the Jews and Lightfoot improbably suppose, it must be the most ancient (Calmet) writing extant. (Haydock)
Worthington
There was a son of Joel, and a seer of king David, of the same name, 1 Paralipomenon 6:33., and 25:1. But they are not styled Ezrahites. This person was probably the brother of Ethan, the Ezrahite, who might be young under David, and a man of consummate wisdom under his successor, 3 Kings 4:31. The psalm may express the sentiments of David, or of any other under tribulation, as well as those of Jesus Christ, (Berthier) who speaks herein, (Houbigant) and who expects that we should answer him by an imitation of his virtues. (St. Augustine) (Worthington)
Haydock
The Ezrahite. Hebrew haezrachi. (Haydock)
Haydock
Septuagint, etc., read incorrectly, "Israelite," (Calmet) and some copies have "Aitham," or Ethan, as in the following psalm, instead of Eman. (Haydock)
87:2
Calmet
Thee. The psalm 21st is nearly similar to this. My prayer is continual. (Calmet)
87:3
87:4
Calmet
Hell. The grave, or captivity. (Calmet)
87:5
Pit. Like a slave confined every night in prison, Exodus 12:29.
87:6
Calmet
Free. Hebrew also "separated" from society, 4 Kings 15:5., and 2 Paralipomenon 26:21. (Calmet)
Haydock
Christ, after enduring the greatest miseries was still free. He could resign his life, and take it up again, John 10:18. (Haydock)
Calmet
The Fathers adopt this explanation, which is very striking. (Calmet)
Berthier
Hand. Thou actest as if thou hadst forgotten the corpse in the dust, till the time of the resurrection. (St. Augustine) (Berthier)
Calmet
In the mean while, those who formerly made such a noise in the world, are effaced from the book of life, or from God's register. He is often represented as a great monarch, keeping an account of his troops. (Calmet)
Menochius
He cannot forget any of his creatures, (Berthier) though he may not restore them to life as yet. (Menochius)
Menochius
Christ possessed infinite power among the dead, (Worthington) who are free from the cares of this world. (Menochius)
87:7
They. Hebrew, "thou hast."
Houbigant
Shadow. Hebrew, "in the depths," seem to have read a, v, and m, in those two places, which are now wanting. (Houbigant)
Berthier
The Chaldean has, the shadow of death, as well as the Vulgate. All this regards Jesus Christ, though it may be applied to any in distress. (Berthier)
Worthington
The wicked endeavour to kill the soul by sin, as well as the body. (Worthington)
Menochius
Great difficulties entangle the psalmist: Christ descends into hell. (Menochius)
87:8
Haydock
Waves. Of afflictions. Christ bore our iniquities. (Haydock)
87:9
Berthier
Delivered up, to prison. (Berthier)
Calmet
The disciples abandoned our Saviour; St. Peter, with a curse, denied that he ever knew him, (Mark 14:71.; Haydock) and Judas betrayed him. It is not so easy to explain this of the captives in general, though it might refer to the psalmist. (Calmet)
Berthier
At Babylon, the Israelites were not imprisoned, but left to multiply, Jeremias 29:5. (Berthier)
87:10
Haydock
To thee, for aid, (Psalm 27:2.) or to implore pardon for sinners. Thus Jesus prayed for us on the cross, (Calmet) with his hands stretched out ready to receive the penitent. (Haydock)
Amama
Septuagint have read rupaim ikimu for ropaim ikumu, "shall the dead arise?" (Amama)
87:11
Haydock
Physicians. St. Jerome, "will the giants rise again?" (Haydock)
Calmet
These were heroes of great renown. (Calmet)
But they were consigned to hell, whence there was no redemption, Job 25:5., and Proverbs ix.
Haydock
The author insinuates that if the true adorers be cut off, God's external glory will be diminished. (Haydock)
This argument is often pressed, Isaias xxxviii., and Psalm cxiii.
Amama
Rephaim (Haydock) denotes physicians, as well as giants, Genesis 50:2., and 2 Paralipomenon 17:12. The Thalmud sentences "the best of them to hell." (Amama)
Berthier
Their power does not extend to the dead. (Berthier)
Worthington
The psalmist prays to be preserved from death, not expecting to be raised again miraculously. (Worthington)
Haydock
Yet Christ contemplates his future glorious resurrection. (Haydock)
87:13
Calmet
Of, etc. Septuagint, "forgotten land." Securos latices et longa oblivia potant. (Virgil, Aeneid vi.) (Calmet)
Worthington
When dead, I shall not be able to sound forth thy praises before men: much less shall those do it, who are confined to the regions of darkness. (Worthington)
87:15
Calmet
Prayer. Some copies of the Septuagint read "soul," with the Hebrew, etc. (Calmet)
Haydock
Why dost thou neglect to grant my request, which I urge with all the earnestness of my soul? (Haydock)
Calmet
This may relate to Jesus in the garden. (Calmet)
Haydock
His prayer prevents, or is presented early, (Menochius) and with the truest fervour to the Lord, who moves us to pray. (Haydock)
87:16
Berthier
Exalted. On the cross, or arrived at the years of manhood, (Berthier; Worthington) I have experienced the greatest contradictions. David was brought up in poverty, like our Saviour, and the exaltation of both was attended with great trials. (Berthier)
Menochius
The life of Christ was a continual martyrdom. (Menochius)
He had all his sufferings in view from his first conception.
87:17
Calmet
Troubled me. The enemy has laid waste the country. This agrees with Christ in his agony. (Calmet)
Berthier
Unhappy the sinner, upon whom the wrath of God remains, (John 3:36.) and does not merely come; literally, pass, transierunt. (Berthier)
87:19
Calmet
Misery. Hebrew, "darkness." Thou hast permitted my friends to abandon me, and hast exposed me to disgrace. (Calmet)
Du Hamel
They were afraid lest they might be involved in my calamities, (Menochius) if they appeared in my defence, (Haydock) or seemed to know me. (Du Hamel)
87:1
87:1
An instrument of musike apt for lamentable songues Not expressed in the title of anie other Psalme. Perhaps because this Psalme mixteth not anie consolation with mourning, as other Psalmes do, which are also prayers in affliction. As the 30. 53. 63. 73.
Neither is this word in anie other title. It is added here to admonish vs, that as this Psalme, and some others were songue by two quires, one answering the other, so we must in answer and imitation of Christ, suffer long and great afflictions with patience, seing he in his passion was leift without ordinarie cōsolation.
By some interpreted [his bretheren] For Christ (saith S. Augustin) voutchsaffeth to make them his bretheren, which vnderstand the mysterie of his Crosse, and not only are not ashamed therof, but also faithfully glorie therin.
87:2
I haue cried to thee very often both by day, and by night.
87:4
I am almost dead.
87:5
Accounted as dead, and readie to be buried.
87:6
If I were dead, I should be free from these afflictions. Especially it agreeth to Christ, who was free, yea of infinite powre amongst the dead.
87:7
Myn enimies haue endeuored not only to beleue me of temporal life, wherby I should goe into limbus, but also to kil my soule spiritually, wherby I should descend into the lower hel of the damned.
87:8
Thy iust wrath also ô God hath excedingly afflicted me.
87:11
O God deliuer me whiles I am yet liuing, for I may not looke for extraordinarie, and miraculous helpe, as to be raised againe after death.
87:12
When I shal be dead & buried, I can not denounce thy praises as now I can to mortal men.
87:13
Much lesse shal the damned praise thee in eternal perdition.
87:16
As wel young,
as waxing elder I haue bene stil afflicted.
87:19
My miserable estate hath alienated al freindes, neighboures, & acquantances from me.
87:1
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
8. Now take also another testimony in the 87th Psalm, where Christ speaks in the Prophets, (for He who then spoke came afterwards among us): O Lord , God of My salvation, I have cried day and night before Thee, and a little, farther on, I became as it were a man without help, free among the dead
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.11
… But yet that chaste, pious, and sober widow (such as Thou lovest), now more buoyed up with hope, though no whit less zealous in her weeping and mourning, desisted not, at all the hours of her supplications, to bewail my case unto Thee. And her prayers entered into Thy presence,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.2
2. “O Lord God of my salvation, I have cried day and night before Thee” (
87:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.2
“O let my prayer enter into Thy presence, incline Thine ear unto my calling” (
87:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.3
3. “For my soul is filled with evils, and my life draweth nigh unto hell” (
87:4
Tertulliano † 220 d.C. An Answer to the Jews 14
… nor “the boundaries of the earth,” as promised rather to David’s son, who reigned within the single land of Judea, than to Christ the Son of God, who has already illumined the whole world with the rays of His gospel. In short, again, a throne “unto the age”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.34
… Consider, however, whether the last is man, or the things said to be under the earth, of which are the demons, all of them or some. We must ask, too, about those things which the Saviour became which He speaks of through the prophet David,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… He said not, I became a man without help; but, as it were a man without help. For indeed He was crucified not from weakness, but willingly and His Death was not from involuntary weakness. I was counted with them that go down into the pit
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.103
103. Wilt thou know how free? “I am become as a man that hath no help, free among the dead.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.4
27. Indeed, in what sense He was “made” He has declared by the mouth of the holy patriarch, saying: “For My soul is filled with sorrow to overflowing, and My life hath drawn near unto hell. I have been counted with them that go down into the pit; I have been made as a man free, without help, amongst the dead.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… But Jesus did not need a helper for the redemption of all, Who saved all without a helper. Wherefore also He says: “I am become like a man without help, free among the dead.”
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 30
… Thou hast saved me from them that go down into the pit.” And in another place, “Because Thou hast turned and quickened me, and brought me out of the deep of the earth again.” In the 87th Psalm He is most evidently spoken of: “He became as a man without help, free among the dead.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 41.7
7. With efficacious merit does He deliver from this bondage of sin, who saith in the psalms: “I am become as a man without help, free among the dead.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.3
… Lastly, the very thing said by our Saviour on the Cross, “Father, forgive them, for they know not what they do,” is expressed in this Psalm below, “I am counted as one of them that go down into the pit” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… became,’ or ‘was in the island of Patmos on the Lord’s day.’ Not that he was made or born there, but he says ‘I became or was in Patmos’ instead of saying ‘I arrived;’ so the Word ‘arrived’ at flesh, as it is said ‘the Word was made flesh.’ Hear the words ‘I became like a broken vessel,’ and ‘I became like a man that hath no strength, free among the dead.’”
87:5
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
But in Thy Resurrection Thou persuadest them concerning Thy Birth; since the womb was sealed, and the sepulchre closed up; being alike pure in the womb, and living in the sepulchre.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.4
4. He is called Christ , not as having been anointed by men’s hands, but eternally anointed by the Father to His High-Priesthood on behalf of men . He is called Dead, not as having abode among the dead, as all in Hades, but as being alone free among the dead
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.34
34. The Sun was darkened, because of the Sun of Righteousness . Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
Now, therefore, the Dead is risen, He who was free among the dead
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… “For,” he saith, “he that eateth bread with me did magnify his heel against me.” Thus also does he foretell the voice which Christ was to utter on the cross saying “My God, My God why hast thou forsaken me?” and the burial also does he describe: “They laid me in the lowest pit, in dark places, and in the shadow of death.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.43
69. How hast Thou loved us, O good Father, who sparedst not Thine only Son, but deliveredst Him up for us wicked ones! How hast Thou loved us, for whom He, who thought it no robbery to be equal with Thee, “became obedient unto death, even the death of the cross;” He alone “free among the dead,”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 164
… ineffectual) the pains of hell that He Himself was not held by them, especially since it is added that it was “impossible for Him to be holden of them.” Or if any one [objecting to this interpretation] ask the reason why He chose to descend into hell, where those pains were which could not possibly hold Him who was, as Scripture says, “free among the dead,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 13.14
… And certainly it is just, that we whom he held as debtors, should be dismissed free by believing in Him whom he slew without any debt. In this way it is that we are said to be justified in the blood of Christ. For so that innocent blood was shed for the remission of our sins. Whence He calls Himself in the Psalms, “Free among the dead.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 84.4
4. Who then freeth from death and from bondage, save He, who is “Free among the dead”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.4
… and shall abide under the shadow of the God of Heaven.” But it is those who are cut away from the hand of God, who believed that Christ was cut off from His hand, and thus accounting Him among the wicked, dared to slay Him.
87:6
Origene † 254 d.C. Origen's Commentary on Matthew 10.22
… To see a prophet? Yea, I say unto you, and more than a prophet.” But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became “free among the dead;”
Origene † 254 d.C. Origen's Commentary on Matthew 12.3
… And especially when, at the time of the passion, He became a sign to the robber who obtained favour from Him to enter into the paradise of God; after this, I think, descending into Hades to the dead, “as free among the dead.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.5
… Such an one those who knew not what they did thought our Lord, and in their ignorance accounted Him among those whom He came to help, that they might not be such themselves.
87:7
sant'Atanasio di Alessandria † 373 d.C. Illud Omnia, &c. (On Luke x. 22.) 2
… ‘Give the King Thy judgment, O God’ ( Ps. lxxii. 1 ): asking that both the judgment of death which hung over us may be delivered to the Son, and that He may then, by dying for us, abolish it for us in Himself. This was what He signified, saying Himself, in the eighty-seventh Psalm: ‘Thine indignation lieth hard upon me’ (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.6
6. “Thy indignation lieth hard upon Me” (
87:8
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… He said not, I became a man without help; but, as it were a man without help. For indeed He was crucified not from weakness, but willingly and His Death was not from involuntary weakness. I was counted with them that go down into the pit . And what is the token? Thou hast put away Mine acquaintance far from Me
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.7
7. “Thou hast put Mine acquaintance far from Me” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“For if these things were done by our Lord in appearance only, then it is in appearance only that I am a prisoner in chains; and why have I delivered myself to death, to fire, to sword, to the beasts? But he who is near to the sword is near to God.
87:9
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.21
… “Fear from the presence of the Lord God, since His day is near, because the Lord hath prepared His sacrifice, He hath sanctified His elect.” Also in Zechariah: “And they shall look upon me, whom they have pierced.” Also in the eighty-seventh Psalm: “I have called unto Thee, O Lord, the whole day; I have stretched out my hands unto Thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.7
… Son of the Living God,” when they saw Him betrayed, and suffering such evils, saw Him not such as they wished, as He did not come forth, did not manifest Himself in His virtue and power, but still hidden in His secrecy, endured everything as a man overcome and enfeebled, they became weak for want, as if their food, their Light, had been withdrawn from them.
87:10
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.10
… The Prophet Isaiah also said thus:— Thy dead shall live, O Lord, and their bodies shall rise, and they that sleep in the dust shall awake and praise thee. David also proclaimed, saying:— For lo! for the dead Thou workest wonderful things, and the mighty ones shall rise and make confession unto Thee, and those that are in the tombs shall recount Thy grace.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… but, as it were a man without help. For indeed He was crucified not from weakness, but willingly and His Death was not from involuntary weakness. I was counted with them that go down into the pit . And what is the token? Thou hast put away Mine acquaintance far from Me (for the disciples have fled). Wilt Thou shew wonders to the dead
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.16
… Therefore traders are opposed to that grace which this Psalm doth commend. For it doth commend that grace, in order that no one may boast of his own works. Because in a certain place is said, “Physicians shall not raise to life,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.9
9. But as His good works profited only the predestined to eternal salvation, and not all men, nor even all those among whom they were done, he adds, “Dost thou show wonders among the dead?” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.12
… “I prevented the dawning of the day and cried;” and: “Mine eyes have prevented the morning.” For He calls and invites us, when He says: “All the day long I stretched forth My hands to a disobedient and gainsaying people;” and He is invited by us when we say to Him: “All the day long I have stretched forth My hands unto Thee.”
87:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.10
10. “Shall one show Thy loving-kindness in the grave, or Thy faithfulness in destruction?” (
87:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.11
11. “Shall thy wondrous works be known in the dark, and thy righteousness in the land where all things are forgotten?” (
87:13
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… I was counted with them that go down into the pit . And what is the token? Thou hast put away Mine acquaintance far from Me (for the disciples have fled). Wilt Thou shew wonders to the dead ? Then a little while afterwards: And unto Thee have I cried, O Lord ; and in the morning shall my prayer come before Thee
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.11
… for the unbelieving soul can arrive at darkness so intense, “that the fool saith in his heart, There is no God.” Thus the meaning of the whole passage may thus be drawn out in its connection: “Lord, I have called upon Thee,” amid My sufferings; “all day I have stretched forth my hands unto Thee” (
87:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.12
12. But that those prayers, the blessings of which surpass all words, may be more fervent and more constant, the gift that shall last unto eternity is deferred, while transitory evils are allowed to thicken. And so it follows: “Lord, why hast Thou cast off my prayer?” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.12
… “My God will prevent me with His mercy;” and again when God waits and for our good delays, that He may put our desires to the test, our will precedes, for it is said: “And in the morning my prayer shall prevent Thee;” and again: “I prevented the dawning of the day and cried;” and: “Mine eyes have prevented the morning.”
87:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.13
“I am poor, and in toils from my youth up: and when lifted up, I was thrown down, and troubled” (
87:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.13
“Thy wraths went over me: Thy terrors disturbed me” (
87:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.13
“They came round about me all day like water: they compassed me about together” (
87:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.13
“A friend Thou hast put far from me: and mine acquaintance from my misery” (
87:4
TIRO (EBR.-FENICIO ŞOR, ŞOR; CF. ŞOR « ROCCA »; GR. TOPOÇ; MOD. ŞUR)
In seguito i riferimenti biblici a T. acquistano contorni letterari e moraleggianti: allusione compiaciuta, benché indiretta, al suo splendore (Ps. 45, 13: i suoi doni per nozze regali; ibid. 87, 4: tra i popoli che fanno omaggio a Sion); aspro rimprovero per la cattura e il
87:11
gli abitanti dello šē'ōl (Is. 14, 9; 26, 14.19; Ps. 88, 11; Prov. 2, 18; Iob 26, 5). Il loro nome evoca l'idea di debolezza, il difetto di consistenza, contenuti nella radice rāphāh (Settanta: laxpoî, Volg. medici, dalla radice rāphā' [Ps. 87, 11]; Is. 26, 14).
… I defunti, detti (Is. 14, 9; 26, 14, 19; Ps. 87, 11; Prov. 2, 18; 9, 18; 21, 16; Job 26, 5) rēphā'im (« deboli, flosci, evanescenti », Volg. gigantes), come presso i Cananei-Fenici (Ugarit, iscrizioni di Ešmun'azar e Tabnit), vi menano, …
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.