Gods mercie and truth, with his great promises to Dauid, 6. his powre in the whole world, and iust iudgements, are the true ioy of his seruantes. 20. Christs kingdom shal remaine for euer: 31. yea manie offending yet al shal not perish, 39. but after great affliction, 47. God wil respect mans infirmitie, 50. his owne promise, and the enimies reproching his seruantes and himselfe: 53. who is blessed for euer.
1Of understanding, for Ethan the Ezrahite.Istruzione di Ethan Ezrahita.Of vnderstanding to Ethan the Ezrahite.Intellectus Ethan Ezrahitæ. 2The mercies of the Lord I will sing for ever. I will shew forth thy truth with my mouth to generation and generation.Le misericordie del Signore canterò io eternamente. A tutte le generazioni annunzierò colla mia bocca la tua verità.THe mercies of our Lord I wil sing for euer. In generation and generation I wil shewe forth thy truth, in my mouth.Misericordias Domini in æternum cantabo; / in generationem et generationem annuntiabo veritatem tuam in ore meo. 3For thou hast said: Mercy shall be built up for ever in the heavens: thy truth shall be prepared in them.Imperocché tu dicesti, che la misericordia sarebbe stabilita per sempre ne'cieli, e che sopra di essi poserebbe la tua verità.Because thou saidst: Mercie shal be built vp for euer in the heauens: thy truth shal be prepared in them.Quoniam dixisti: In æternum misericordia ædificabitur in cælis; / præparabitur veritas tua in eis. 4I have made a covenant with my elect: I have sworn to David my servant:Io ho fermata alleanza co' miei eletti; ho giurato a Davidde mio servo:I haue ordained a testament with mine elect, I haue sworne to Dauid my seruant:Disposui testamentum electis meis; / juravi David servo meo: 5Thy seed will I settle for ever. And I will build up thy throne unto generation and generation.fino all'eternità serberò stabile il seme tuo. Ed io per tutte le generazioni farò stabile il tuo trono.for ever wil I prepare thy seede. And I wil build thy seat vnto generation and generation.Usque in æternum præparabo semen tuum, / et ædificabo in generationem et generationem sedem tuam. 6The heavens shall confess thy wonders, O Lord: and thy truth in the church of the saints.I cieli predicheranno, o Signore, le tue meraviglie: e alla tua verità (darà laude) la Chiesa de' santi;The heauens shal confesse thy meruelous workes ô Lord: yea and thy truth in the church of saintes.Confitebuntur cæli mirabilia tua, Domine; / etenim veritatem tuam in ecclesia sanctorum. 7For who in the clouds can be compared to the Lord: or who among the sons of God shall be like to God?Imperocché, e chi sarà a Dio eguale nell'alto? qual de' figliuoli di Dio sarà simile a Dio?For who in the cloudes shal be equal to our Lord: shal be like to God among the sonnes of God?Quoniam quis in nubibus æquabitur Domino; / similis erit Deo in filiis Dei ? 8God, who is glorified in the assembly of the saints: great and terrible above all them that are about him.Dio, che è glorificato nel concilio de' santi: grande, e terribile a tutti, quelli, che a lui stanno d'intorno.God, who is glorified in the counsel of saintes: great and terrible ouer al that are round about him.Deus, qui glorificatur in consilio sanctorum, / magnus et terribilis super omnes qui in circuitu ejus sunt.
9O Lord God of hosts, who is like to thee? thou art mighty, O Lord, and thy truth is round about thee.Signore Dio degli eserciti, chi è simile a te? Possente se' tu, o Signore, e intorno a te la tua verità.O Lord God of hoastes who is like to thee? thou art mightie ô Lord, and thy truth round about thee.Domine Deus virtutum, quis similis tibi ? / potens es, Domine, et veritas tua in circuitu tuo. 10Thou rulest the power of the sea: and appeasest the motion of the waves thereof.Tu comandi all'orgoglio del mare, e il movimento de' flutti di lui tu reprimi.Thou rulest ouer the powre of the sea: and the mouing of the waues therof thou doest mitigate.Tu dominaris potestati maris; / motum autem fluctuum ejus tu mitigas. 11Thou hast humbled the proud one, as one that is slain: with the arm of thy strength thou hast scattered thy enemies.Tu umiliasti il superbo, come un che è ferito a morte: col robusto tuo braccio tu spergesti i tuoi nemici.Thou humbledst the proud one, as one wounded: in the arme of thy strength thou hast dispersed thine enimies.Tu humiliasti, sicut vulneratum, superbum; / in brachio virtutis tuæ dispersisti inimicos tuos. 12Thine are the heavens, and thine is the earth: the world and the fulness thereof thou hast founded:Tuoi sono i cieli, e tua è la terra: tu il mondo formasti, e tutto quello, ond'egli è ripieno,The heauens are thine, and the earth is thine, the round earth, and the fulnes therof thou hast founded:Tui sunt cæli, et tua est terra: / orbem terræ, et plenitudinem ejus tu fundasti; 13The north and the sea thou hast created. Thabor and Hermon shall rejoice in thy name:tu creasti l'aquilone, e il mare. Il Thabor, e l'Hermon esulteranno nel nome tuo:the north, and the sea thou hast created. Thabor and Hermon shal reioice in thy name:aquilonem et mare tu creasti. / Thabor et Hermon in nomine tuo exsultabunt: 14Thy arm is with might. Let thy hand be strengthened, and thy right hand exalted:potente cosa egli è il tuo braccio. Sia robusta la mano tua, e celebrata sia la tua destra:thy arme is with might. Let thy hand be confirmed, and thy righthand exalted:tuum brachium cum potentia. / Firmetur manus tua, et exaltetur dextera tua: 15Justice and judgment are the preparation of thy throne. Mercy and truth shall go before thy face:la giustizia, e l'equità sono la base del tuo trono; La misericordia, e la verità anderanno innanzi a te:iustice and iudgement is the preparation of thy seat. Mercie and truth shal goe before thy face:justitia et judicium præparatio sedis tuæ: / misericordia et veritas præcedent faciem tuam.
16Blessed is the people that knoweth jubilation. They shall walk, O Lord, in the light of thy countenance:beato il popolo, che sa in te allegrarsi. Signore, alla luce della tua faccia cammineranno,blessed is the people that knoweth iubilation. Lord they shal walke in the light of thy countinance,Beatus populus qui scit jubilationem: / Domine, in lumine vultus tui ambulabunt, 17And in thy name they shall rejoice all the day, and in thy justice they shall be exalted.e nel nome tuo esulteranno tuttodì, e mediante la tua giustizia saranno esaltati.and in thy name they shal reioyce al the day: and in thy iustice they shal be exalted.et in nomine tuo exsultabunt tota die, / et in justitia tua exaltabuntur. 18For thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.Perocché gloria della loro fortezza se' tu; e per la buona tua volontà il poter nostro sarà esaltato;Because thou art the glorie of their streingth: and in thy good pleasure shal our horne be exalted.Quoniam gloria virtutis eorum tu es, / et in beneplacito tuo exaltabitur cornu nostrum. 19For our protection is of the Lord, and of our king the holy one of Israel.Imperocché protezione nostra egli è il Signore, e il Santo di Israele, che è nostro Re.Because our protection is of our Lord: and of the holie one of Israel our king.Quia Domini est assumptio nostra, / et sancti Israël regis nostri. 20Then thou spokest in a vision to thy saints, and saidst: I have laid help upon one that is mighty, and have exalted one chosen out of my people.Tu parlasti allora in visione ai tuoi Santi, e dicesti: Ho preparato in un uomo potente l'aiuto, e ho esaltato quello, che io elessi di mezzo al mia popolo.Then didst thou speake in vision to thy saintes, and saidst I haue put helpe on the mightie one: and haue exalted an elect one of my people.Tunc locutus es in visione sanctis tuis, / et dixisti: Posui adjutorium in potente, / et exaltavi electum de plebe mea. 21I have found David my servant: with my holy oil I have anointed him.Ho trovato Davidde mio servo: lo ho unto coll'olio mio santo;I haue found Dauid my seruant: with myne holie oyle haue I anointed him.Inveni David, servum meum; / oleo sancto meo unxi eum. 22For my hand shall help him: and my arm shall strengthen him.Imperocché la mano mia lo assisterà, e farallo forte il mio braccio.For mine hand shal helpe him: and myne arme shal strengthen him.Manus enim mea auxiliabitur ei, / et brachium meum confortabit eum. 23The enemy shall have no advantage over him: nor the son of iniquity have power to hurt him.Non guadagnerà nulla sopra di lui il nemico, e il figliuolo di iniquità, non saprà fargli danno.The enimie shal nothing preuale in him: and the sonne of iniquitie shal not adde to hurt him.Nihil proficiet inimicus in eo, / et filius iniquitatis non apponet nocere ei.
24And I will cut down his enemies before his face; and them that hate him I will put to flight.E distruggerò dinanzi a lui i suoi nemici: e metterò in fuga color, che lo odiano.And I wil cut downe his enimies before his face: and them that hate him I wil put to flight.Et concidam a facie ipsius inimicos ejus, / et odientes eum in fugam convertam. 25And my truth and my mercy shall be with him: and in my name shall his horn be exalted.E con lui sarà la mia verità, e la mia misericordia: e nel nome mio crescerà egli in potenza.And my truth, and my mercie with him: and in my name shal his horne be exalted.Et veritas mea et misericordia mea cum ipso, / et in nomine meo exaltabitur cornu ejus. 26And I will set his hand in the sea; and his right hand in the rivers.E la mano di lui stenderò sopra il mare, e la sua destra sopra i fiumi.And I wil put his hand in the sea: and his righthand in the riuers.Et ponam in mari manum ejus, / et in fluminibus dexteram ejus. 27He shall cry out to me: Thou art my father: my God, and the support of my salvation.Egli a me griderà: Tu se' il Padre mio, mio Dio, e principio di mia salute.He shal inuocate me: Thou art my Father: my God, and the protector of my saluation.Ipse invocabit me: Pater meus es tu, / Deus meus, et susceptor salutis meæ. 28And I will make him my firstborn, high above the kings of the earth.E io lo costituirò primogenito più eccelso dei re della terra.And I wil put him the firstbegotten, high aboue the kings of the earth.Et ego primogenitum ponam illum, / excelsum præ regibus terræ. 29I will keep my mercy for him for ever: and my covenant faithful to him.A lui conserverò la mia misericordia in eterno, e la mia alleanza con lui sarà stabile.I Wil kepe my mercie vnto him for euer: and my testament faithful to him.In æternum servabo illi misericordiam meam, / et testamentum meum fidele ipsi. 30And I will make his seed to endure for evermore: and his throne as the days of heaven.E il seme di lui farò che sussista per tutti i secoli, e il trono di lui quanto i giorni del cielo.I wil put his seed for euer and euer: and his throne as the daies of heauen.Et ponam in sæculum sæculi semen ejus, / et thronum ejus sicut dies cæli. 31And if his children forsake my law, and walk not in my judgments:Che se i figliuoli di lui abbandoneranno la mia legge, e non cammineranno secondo i miei comandamenti,But if his children shal forsake my lawe: and wil not walke in my Iudgementes:Si autem dereliquerint filii ejus legem meam, / et in judiciis meis non ambulaverint; 32If they profane my justices: and keep not my commandments:Se violeranno i giusti miei documenti, e non osserveranno i miei precetti:If they shal profane my iustices: and not kepe my commandmentes:si justitias meas profanaverint, / et mandata mea non custodierint:
33I will visit their iniquities with a rod and their sins with stripes.Visiterò colla verga le loro iniquità: e colla sferza i loro peccati.I wil visite their iniquities with a rod: and their sinnes with stripes:visitabo in virga iniquitates eorum, / et in verberibus peccata eorum; 34But my mercy I will not take away from him: nor will I suffer my truth to fail.Ma non torrò a lui la mia misericordia, e non farò torto alla mia verità:But my mercie I wil not take away from him: neither wil I hurt in my truth:misericordiam autem meam non dispergam ab eo, / neque nocebo in veritate mea, 35Neither will I profane my covenant: and the words that proceed from my mouth I will not make void.E non violerò il mio patto, e non ritratterò le parole, che vengono dalla mia bocca.Neither wil I profane my testament: and the words that procede from my mouth I wil not make frustrate.neque profanabo testamentum meum: / et quæ procedunt de labiis meis non faciam irrita. 36Once have I sworn by my holiness: I will not lie unto David:Una volta per sempre giurai per la mia santità: non mancherò di parola a Davidde:Once I haue sworne in my holie, if I lie to Dauid:Semel juravi in sancto meo, si David mentiar: 37His seed shall endure for ever.il seme di lui durerà eternamente. E il trono di lui sarà in eterno dinanzi a me,his seede shal continewe for euer.semen ejus in æternum manebit. / Et thronus ejus sicut sol in conspectu meo, 38And his throne as the sun before me: and as the moon perfect for ever, and a faithful witness in heaven.come il sole, e come la luna piena, e come il testimone fedele nel cielo.And his throne as the Sunne in my sight, and as the Moone perfect for euer: and a faithful witnesse in heauen.et sicut luna perfecta in æternum, / et testis in cælo fidelis. 39But thou hast rejected and despised: thou hast been angry with my anointed.Tu però hai rigettato, e messo in non cale, e allontanato da te il tuo Cristo.But thou hast repelled and dispised: thou hast differred thy Christ.Tu vero repulisti et despexisti; / distulisti christum tuum. 40Thou hast overthrown the covenant of thy servant: thou hast profaned his sanctuary on the earth.Hai rotta l'alleanza col tuo servo: hai conculcato per terra il tuo sagro diadema.Thou hast ouerthrowne the testament of thy seruant: thou hast profaned his sanctuarie on the earth.Evertisti testamentum servi tui; / profanasti in terra sanctuarium ejus. 41Thou hast broken down all his hedges: thou hast made his strength fear.Hai distratti tutti i suoi ripari; ne luoghi forti di lui hai posto lo sbigottimento.Thou hast destroyed al the hedges therof: thou hast made the firmament therof feare.Destruxisti omnes sepes ejus; / posuisti firmamentum ejus formidinem.
42All that pass by the way have robbed him: he is become a reproach to his neighbours.Tutti que', che passavan per via lo han depredato: è divenuto lo scherno de' suoi vicini.Al that passe by the way haue spoiled him: he is become a reproch to his neighbours.Diripuerunt eum omnes transeuntes viam; / factus est opprobrium vicinis suis. 43Thou hast set up the right hand of them that oppress him: thou hast made all his enemies to rejoice.Hai dato gagliardia alla mano di coloro, che lo insultano: rallegrasti tutti i suoi nemici.Thou hast exalted the righthand of them that oppresse him: thou hast made al his enimies ioyful.Exaltasti dexteram deprimentium eum; / lætificasti omnes inimicos ejus. 44Thou hast turned away the help of his sword; and hast not assisted him in battle.Hai renduto ottuso il taglio della fina spada, e nella guerra non gli hai dato soccorso.Thou hast turned away the helpe of his sword: and hast not holpen him in battel.Avertisti adjutorium gladii ejus, / et non es auxiliatus ei in bello. 45Thou hast made his purification to cease: and thou hast cast his throne down to the ground.Hai annichilato il suo splendore: e bai spezzato in terra il suo trono.Thou hast destroied him from emundation: and his seat thou hast broken downe to the ground.Destruxisti eum ab emundatione, / et sedem ejus in terram collisisti. 46Thou hast shortened the days of his time: thou hast covered him with confusion.Hai accorciati i giorni di sua bella età, lo hai ricoperto d'ignominia.Thou hast lessened the daies of his time: thou hast ouerwhelmed him with consusion.Minorasti dies temporis ejus; / perfudisti eum confusione. 47How long, O Lord, turnest thou away unto the end? shall thy anger burn like fire?Fino a quando, o Signore, ti terrai ascoso continuamente e come fuoco divamperà il tuo sdegno?How long ô Lord doest thou turne away for euer: shal thy wrath burne as a fire?Usquequo, Domine, avertis in finem ? / exardescet sicut ignis ira tua ? 48Remember what my substance is: for hast thou made all the children of men in vain?Ricorditi qual sia l'esser mio: perocché non hai tu soggettati alla vanità tutti i figliuoli degli uomini?Remember what my substance is: for hast thou made al the children of men in vaine?Memorare quæ mea substantia: / numquid enim vane constituisti omnes filios hominum ? 49Who is the man that shall live, and not see death: that shall deliver his soul from the hand of hell?Qual è quell'uomo, che avrà vita, senza veder mai la morte? chi trarrà l'anima sua dalle mani d'inferno?who is the man that shalliue, and shal not see death: shal deliuer his soule from the hand of hel?Quis est homo qui vivet et non videbit mortem ? / eruet animam suam de manu inferi ?
50Lord, where are thy ancient mercies, according to what thou didst swear to David in thy truth?Dove sono, o Signore, le antiche tue misericordie, cui tu giurasti a Davidde per la tua verità?Where are thyne old mercies ô Lord, as thou swarest to Dauid in thy truth?Ubi sunt misericordiæ tuæ antiquæ, Domine, / sicut jurasti David in veritate tua ? 51Be mindful, O Lord, of the reproach of thy servants (which I have held in my bosom) of many nations:Ricordati, o Signore, de' rimproveri (che nel mio seno celati io tengo), che sono fatti a' tuoi servi da molte genti.Be mindeful ô Lord of the acproch of thy seruantes (which I haue held in my bosome) of manie nations.Memor esto, Domine, opprobrii servorum tuorum, / quod continui in sinu meo, multarum gentium: 52Wherewith thy enemies have reproached, O Lord; wherewith they have reproached the change of thy anointed.De' rimproveri fatti, o Signore, da' tuoi nemici, i quali ci hanno rimproverato la mutazione del tuo Cristo.Which thine enimies haue reproched ô Lord, which they haue reproched the commutation of thy Christ.quod exprobraverunt inimici tui, Domine; / quod exprobraverunt commutationem christi tui. 53Blessed be the Lord for evermore. So be it. So be it.Benedetto il Signore in eterno: così sia, così sia.Blessed be our Lord for euer: Be it, be it.Benedictus Dominus in æternum. Fiat, fiat.
88:1
Worthington
Ezrahite. Septuagint, etc., "Israelite," as in the former psalm. The Jews think that Ethan or Eman lived during the Egyptian bondage. But this psalm was rather composed by one of the captives at Babylon who bewails the destruction of the kingdom of Juda, under Sedecias. After he had detailed the promises of God, (ver. 39.; Calmet) David might write it in the person (Haydock) of Ethan, or Idithun, 1 Paralipomenon 25., and 3 Kings. 4:31. (Worthington)
Calmet
Most of the Fathers explain it of Christ's kingdom. See Psalm 136:11., and Jeremias 33:17. (Calmet)
Berthier
The sceptre or administration of affairs was to continue in the tribe of Juda till his coming, as it really did, though kings were not always at the head of the people. (Berthier)
88:2
The. Septuagint and Houbigant, "Thy mercies, Lord."
Calmet
Truth. Notwithstanding our distress, I know thou wilt perform thy promises. (Calmet)
88:3
For thou. Hebrew, "I." Yet St. Jerome agrees with the Septuagint, (Berthier) though he is quoted by Calmet as conformable with Aquila, etc., Dixi.
Haydock
Heaven and earth shall pass away sooner than God's word. (Haydock)
Calmet
If we do not see how his promises are accompanied we must confess our ignorance, or throw the blame on the sins of the nation: but never call in question the divine mercy. (Calmet)
Menochius
Truth. I will perform what I have promised to thee. (Menochius)
Worthington
The apostles, represented by the heavens, have, by their preaching, established by the Church for ever. (Worthington)
Calmet
In them, is not in the Septuagint, St. Augustine, etc. (Calmet)
Haydock
Houbigant would remove Dixisti, "for thou," etc., to ver. 4. (Haydock)
88:4
88:5
Berthier
Generation. David's posterity occupied the throne for a long time, (Haydock) and subsisted till the coming of Christ; so that if any conqueror of that family had then appeared, the Jews would not have hesitated to admit, that this prediction was fulfilled. It is there misfortune to understand the text in this sense, whereas God spoke of the spiritual kingdom of his Son, which is to be perpetual. They can never answer the argument which the Fathers urged in the 4th century, and which has attained fresh strength from the longer duration of misery under which the royal family of David has been depressed. It is plain, that it has enjoyed no power from many ages, and as God's word is invariable, He could not have promised an everlasting earthly dominion. (Berthier)
Worthington
The temporal kingdom of David decayed at the captivity, and is now wholly destroyed. But Christ was of this family, and established the Church, his spiritual kingdom, which shall continue unto the end. (Worthington)
Calmet
His ministers exercise a power, which is founded on truth and justice. See 2 Kings 7:9. (Calmet)
88:6
Haydock
Saints. These alone, (Haydock) the heavens or angels, worthily proclaim thy praises. (Haydock)
Haydock
Preachers announce the same in the Church, (St. Augustine) "the communion of saints," as none are found out of her society. (Haydock)
88:7
St. Jerome
Sons. Angels (Calmet) to God the Son. None is like him. (St. Jerome)
88:8
Haydock
About. God eclipses every created beauty. (Haydock)
Calmet
The angels themselves tremble before him. (Calmet)
88:9
Calmet
Truth. He often praises this attribute, as if to excuse himself for asking, why God had debased the throne of David? (Calmet)
Du Hamel
God cannot be divested of this perfection. (Du Hamel)
88:10
Calmet
Power. Hebrew, "pride." Thou canst raise a storm, or restore a calm. (Calmet)
88:11
Worthington
Proud one. Hebrew Rahab, Egypt or Pharao, Psalm 86:4., and Isaias 51:9. (Calmet) He alludes to the plagues inflicted on the Egyptians, etc. (Worthington)
88:13
Berthier
Sea. Hebrew, "the right," (Calmet) which here denotes the south, (Psalm 106:3.; Menochius) as Hermon may do the east, (Du Hamel) with reference to Thabor, which lies to the west, though this seems unusual. (Calmet) (Berthier)
Haydock
The north, etc., more probably refers to the limits of the promised land, from Libanus to the Indian or Mediterranean sea; and from Hermon, on the north-eastern part, to Thabor, on the west. (Haydock)
Berthier
These two mountains were particularly fertile, and seemed to rejoice. (Berthier)
Haydock
They "shall praise thy name," euphemesousi. (Symmachus) (Haydock)
88:14
Might. Others can make no resistance with all their armies.
88:15
Preparation. Hebrew, "basis."
Menochius
Face. Like guards. (Menochius)
Calmet
He extols the mercy, and still more the fidelity of God. (Calmet)
Worthington
Whether he punished, or reward, all tends to promote his glory, and is perfectly just. (Worthington)
88:16
Calmet
Jubilation. Hebrew, "how to sound the trumpet," which was the office of priests. They marched near the ark, as it were under the eyes of God. (Calmet)
Menochius
Those who consider, and adore the ways of Providence, are blessed, (Worthington) and secure. (Menochius)
88:18
Worthington
Horn. Power and kingdom. (Worthington)
Haydock
He speaks like a virtuous Levite, who acknowledges that all good came from the Lord. (Haydock)
Berthier
He cannot speak of temporal blessings alone. (Berthier)
88:19
Berthier
Israel. The Lord our king, (1 Kings 8:7.) will protect us, (Haydock) or He will defend our King David, and his posterity, as he then promised to him, ver. 5, 20. These verses may be thus connected, as the psalmist had been led to praise the wonderful works of God, and now returns to his promises. (Berthier)
88:20
Menochius
Then, may relate to a distant time, when God chose Israel. (Menochius)
St. Jerome
Saints. Hebrew, "merciful ones." Samuel, or Nathan, Septuagint, Arabic, etc., have "sons." The rest read "saints." (St. Jerome)
Calmet
People. As Moses had written, Deuteronomy 17:15. (Calmet)
Worthington
This regards David, as a figure of the Messias, (Luke 1:32., and Ezechiel 34:23.; Berthier) in whom it was more fully verified, 2 Kings v., and Acts 13:22. (Worthington)
88:21
Calmet
Oil. Vatican Septuagint has, "mercy," and is followed by St. Jerome in Ezechiel 55:3. (Calmet)
Berthier
But is a mistake, eleei being put for elaio. (Berthier)
88:23
Calmet
Him. The Jews contributed to the glory of Christ, and the redemption of mankind. The enemies of David fell before his feet. (Calmet)
88:26
Haydock
Rivers. Of his kingdom there shall be no end, Luke 1:33., and Zacharias 9:10. (Haydock)
Calmet
Every nation shall adore him. David extended his conquests over all Arabia, and from the Pelusium to the Euphrates. (Calmet)
Menochius
In this sense, the text may be applied to him, though it belongs more to Christ. (Menochius)
88:27
Father. We never find that David used this title; (Du Hamel) but Christ did frequently, insomuch that the Jews were convinced, that he claimed the divine nature: though, as man, he called God his support. (Berthier) (Isaias 63:16.)
88:28
Berthier
First-born. Or favourite, Exodus 4:22., and Jeremias 31:9. What king could be preferred to David for piety, riches, etc.? Yet he was only a feeble type of our Saviour, who surpasses all kings, as much as the reality does a shadow. (Calmet) (Colossians 1:15., Romans 8:29., and Apocalypse 1:5.) (Berthier)
Menochius
High. Hebrew helyon, which is one of the titles of God, and belongs to Christ, (Haydock) who is King of kings, and heir of all, Hebrews 1:(Menochius)
88:30
Calmet
Heaven. This can only be verified in Christ, who rules over all, and gives power to his Church unto the end. The family of David has been confounded with the rest of the nation for nearly 2,000 years. (Calmet)
Haydock
The temporal dominion of those princes has ceased in Jechonias, (Du Hamel) like that of other monarchs; so that God had in view a different throne, (Berthier; ver. 5.) and the Messias, who would render the kingdom of David perpetual, (Menochius) in a spiritual sense. (Haydock)
88:31
Haydock
And if. God foresaw the prevarications of the Israelites and Christians: But he speaks this to shew their free-will, and that he would treat them as children, (Berthier) and not with the utmost severity, (Calmet) unless they proved obstinate, 2 Kings 7:14. (Haydock)
St. Augustine
Some shall always continue faithful, and shall be glorified, while the bad shall be cast away. (St. Augustine)
Worthington
Christ will never lose his Church. (Worthington)
88:34
Calmet
From him. David. Many ancient psalters read, "from them." (Calmet)
Berthier
God, by degrees, punished the Jews, by depriving them of their kings; though the family of David was preserved, and some share of power remained till Christ's coming. (Berthier)
88:36
Calmet
Holiness. Or by myself , having nothing greater, Hebrews 6:13. (Calmet)
Worthington
I will not. Literally, "if I lie," which is a Hebrew idiom, (Berthier) implying as much. (Worthington)
Menochius
I have sworn irrecoverably, once for all. (Menochius)
88:38
Du Hamel
Witness. Which may refer to the throne, or to the sun, (Calmet) or to the rainbow. (Berthier) (Du Hamel)
Calmet
As long as the stars subsist, so long shall his throne be established. (Calmet)
Berthier
The Church shines like the sun, and is easily known. (Berthier)
God, (Eusebius) or Christ, attests the promises. (St. Jerome) (Isaias 55:4., and Apocalypse 1:5.)
Haydock
The rainbow was assigned as a memorial, that the world should no more be drowned, Genesis ix. The other covenants made by God have no less stability. (Haydock)
St. Augustine
Christian souls may shine in virtue, like the sun, or full moon, (Worthington) particularly (Haydock) after the resurrection, when they will be perfect, and not liable to change. (St. Augustine)
88:39
Berthier
Rejected. In all kingdoms, there are some interruptions, and God did not fail in his promises. He still maintained the sceptre in Juda, though not with the same splendour at all times. (Berthier)
Haydock
Angry. Or literally, "hast deferred." Distulisti. (Haydock)
Calmet
The Israelites ardently wished for the coming of the Messias. The psalmist here contrasts the present forlorn condition of the people with the preceding promises; and bewails the fate of Sedecias, who was slain at a distance from home. Distulisti. See Psalm 77:21., and lxii. (Calmet)
Eusebio † 339 d.C.
Thou hast been angry with thy Christ, (king Sedecias) and even with our Redeemer, in some sense, (Calmet) as He was treated thus, in consequence of the sins of mankind. (Eusebius, etc.)
Worthington
The promises were not fulfilled in David, that we may look farther. Solomon seemed to answer all his expectations. But he fell, and God had not him but Christ in view. The kingdom and sacrifices of the Jews are no more. Christ was not taken from them, but deferred. Some Jews and many Gentiles believed in him, ver. 47., etc. (St. Augustine) (Worthington)
Worthington
Anointed. Thou hast despised us, and delayed the coming of the Messias. We cannot accuse the psalmist of impatience, as a late commentator has done, his words being dictated by the Holy Ghost. He expostulates with love and confidence, (Berthier) and comforts himself with the thought, that the coming of the Messias is only delayed. (Worthington)
88:40
Challoner
Overthrown the covenant, etc. All this seems to relate to the time of the captivity of Babylon, in which, for the sins of the people and their princes, God seemed to have set aside for a while the covenant he had made with David. (Challoner)
Haydock
Yet he did not in effect, ver. 39. (Haydock)
Berthier
Sanctuary. The temple, (Theodoret) or according to the Hebrew, "the diadem," by which the king was "set apart" from the common people, and rendered sacred, Psalm 131:18. (Berthier)
Tirinus
The psalmist speaks in the person of the weak, who complained, (Worthington) that the kingdom was a prey to invaders, and the Church oppressed by infidels. (Worthington) (Tirinus)
88:41
Calmet
Fear. All his forts can afford no refuge. The country is like an abandoned vineyard. The Assyrians and Chaldeans have ruined it, and the neighbouring nations of Samaria and Edom take possession of it. (Calmet)
Menochius
Thou leadest on their armies, and renderest our efforts useless. (Menochius)
Calmet
This conduct of God proceeded from mercy. This severe chastisement awakened his people, who after the captivity were more tractable. (Chaldean) (Berthier) (Calmet)
88:45
Cease. The priests are absent; and he cannot be purified in the temple.
Menochius
Purification may here denote the royal ornaments. (Pagnin) (Calmet) (Menochius)
88:46
Haydock
Time. Hebrew, etc., "youth." (St. Jerome) (Haydock)
Amama
Joachim was only seventeen years old when he came to the throne, which he occupied three months. (Amama)
Calmet
The four last kings of Juda reigned but a short while, and most of them came to an untimely end. Instead of chronou, the Roman Septuagint, St. Augustine, etc., read thronou, "of his throne," or reign. (Calmet)
Berthier
The Vulgate seems more natural, as the throne of David had subsisted above 400 years, so that it was not overturned in "its youth," or commencement, though the number of ages, promised to it, seemed now to be abridged. (Berthier)
88:47
Calmet
How long. Here the third part, or the prayer of the psalmist, begins. (Calmet)
Haydock
Away. Another interrogation might then commence, "shall it be unto the end?" (Haydock)
Worthington
In this prayer he foretells that God will regard our weakness, and preserve his Church. (Worthington)
88:48
Berthier
Remember what. Hebrew ani, "I." As this seems odd, Houbigant substitutes, adni, "Lord." (Berthier)
Montanus
Substance is. That Christ will assume our nature, (St. Augustine, City of God 17:9, 11.) or "how long I shall live." (Montanus)
Amama
Even the world "passes" like a shadow, 1 Corinthians vii. (Amama)
Haydock
"Be mindful of me from the depth: else why hast thou in vain created the sons of men?" (St. Jerome) (Haydock)
Calmet
In vain. To spend their days in misery? or rather, "are not all created subject to vanity?" If thou do not succour us, we shall presently perish, and who will glorify thy name on earth? (Psalm 144:4.) (Calmet)
Berthier
Will thy providence take no care of us? (Berthier)
Menochius
If the Messias come not, we cannot be saved, and we shall appear to have been created in vain. (Menochius)
88:50
Calmet
David. He was a man according to thy own heart, and thy promises to him were absolute. Ethan speaks not of the other kings, or of the people, who might have justly irritated the Lord. He excuses their failings, by the consideration or their mortal and frail nature, ver. 49. (Calmet)
88:51
Haydock
Nations. Who continually insult us, and blaspheme thy name. (Haydock)
Calmet
This fills me with the most poignant grief. (Calmet)
Calmet
Which, etc. Aquila and St. Jerome, "For I have carried in my bosom all the iniquities of peoples." If we should read kul, "voice," for col, "all," which seems useless before rabim, "many," (Haydock) we might translate, "I bore in my bosom the discourse of many peoples." (Calmet)
88:52
Haydock
Wherewith. Or "because," quod. (Haydock)
Calmet
Change. Hebrew also, "the supplanting or retardment." Why does not your Messias come? How are your kings fallen! though God had promised them an eternal kingdom! Boast no more of his power or veracity. This impious language disturbs me. (Calmet)
Eusebio † 339 d.C.
They deride the ignominious life of the Messias. (Eusebius)
Berthier
Sedecias had "exchanged" the promised crown for irons, which was a cutting reproach. (Berthier)
Worthington
Christ appeared to have left his people. (Worthington)
Menochius
Infidels objected, that David's piety was ill requited by God, and that the anointed had made a bad exchange; antallagma, Matthew 16:26. (Menochius)
88:53
Calmet
So be it. Some suppose, that these words were added by the collector of the psalms into five books. (Calmet)
Haydock
Here the third ends. (Haydock)
Berthier
The psalmist loses not hope, under adversity. (Berthier)
Calmet
He begins and finishes with God's praises. (Calmet)
Worthington
We beg that all may praise thee, O Lord. (Worthington)
Calmet
This is the only reply which he makes to the sarcasms of infidels, being convinced of God's providence. (Calmet)
88:40
Overthrown the covenant, etc.... All this seems to relate to the time of the captivity of Babylon, in which, for the sins of the people and their princes, God seemed to have set aside for a while the covenant he made with David.
88:1
Otherwise called Idithun. 1. Paral. 25. or rather Ethan, who was very wise, mentioned with others, to whom Salomon is preferred for wisdom. 3. Reg. 4. v. 31, and signifieth strong, applied here to those that are strong in assured hope of Christs promises, notwithstanding it semeth sometimes to the weake, that his promises are not performed.
88:2
In al generations.
88:3
The heauens shal rather fal, then Gods truth fa•le. Mystically, in the Apostles, and by their preaching, the Church of Christ is built for euer.
88:5
Dauids seede conserued til Christ was borne of his virgin mother: and in his spiritual seede, his kingdom the Church is for euer conserued. Otherwise not verified of Dauids temporal kingdom, which decayed in the captiuitie of Babylon, and is now wholly destroyed.
88:7
The Angels.
88:11
The prophet aludeth to the plagues and miracles in Aegypt, and in other enimies.
88:13
Conuersion of Gentiles.
88:14
VVhether God punish, as with the left hand,
or bestow benefites, as with the right hand, al is to his glorie, and according to mercie, and truth.
88:16
They are spiritually happie, that do thus consider of Gods meruelous procedings, praise the same, and reioyce therin.
88:18
powre, and kingdom.
88:20
Thus God promised to establish the kingdom of the Iewes in Dauid and his familie 1 Reg. 16. 2. Reg. 5. and other places. which was performed a• in a figure but more fully in Christ. Act. 13. v. 22.
88:34
34 My mercie I vvil not take avvay from him.] Although, Christians signified by the Though Christians do sinne yet Christ loseth not his Church. childrē or successors of Dauid, sinne most grieuously, yea suppose they wil sinne with desperation (saith S. Augustin) and obstinatly persist in sinne, that they offend the eyes of their Father, & deserue to be disenherited: &c. Yet for these Christ shal not remaine without inheritance, the corne shal not also perish for the chafe, some fishes shal be geathered out of the nette into vessels, notwithstanding the euil fishes are cast away. And a litle after, the same Doctor discoursing of eternal glorie both in bodie and soule, of those that dye in Gods fauour, sayth; These thinges are promised concerning Christ, very certaine, very firme, very plaine, and vndoubted. For albeit some thinges are couered in Hard places explicated by the cleare. mysteries, yet some thinges are so manifest, that by them the obscure thinges may most easily be cleared.
88:36
I vvil not lie.
88:38
Christian iust soules as the sunne,
n and as the perfect, or full moone. See the first Tome. page 716. S. Augustin also expoundeth this verse in the Anagogical sense, of the iust after the Resurrection in glorie, where the soule shal be like the sunne, and the bodie, which now is mutable, shal be like the moone, not as now alwayes changing, but as the ful moone, alwayes perfect.
88:39
39. But thou hast repelled &c.] Againe S. Augustin, addeth vpon the next verses folowing: God performed not these promises in Dauid, that when thou seest Gods Promises to Dauid were not fulfilled in Salomon, but in Christ. they were not fulfilled in Dauid, which necessarily must be fulfilled, thou maist seke an other, in whom it may be shewed that they were fulfilled. God promised some thing (a kingdom) for euer of Dauids seede: and Salomon was borne: and became of so great wisdom, and so great prudence, that Gods promise concerning Dauids •eede, seemed to be fulfilled in him But Salomon fell, and gaue place of expecting Christ; that because God neither can be deceiued, nor deceive, he put not his promise in him, whom he knew would fall, but thou shouldest relie vpon God, and exact his promise. A litle after Defectes in the lewes supplied in the Gentiles. Thou seekest the kingdom of the lewes, it is not: thou seekest the altar of the Iewes, it is not: thou seekest the sacrifice of the Iewes, it is not: thou seckest the priesthood of the Ievves, it is not. VVherupon he concludeth: Al these defectes came to the Ievves: yet vvas not Christ taken from them, but differred. Some Ievves beleued in him, and manie Gentiles. As the Psalmist prophecieth from the 47. verse to the end of this Psalme.
God hauing promised al the aforsaide the prophet in the person of the weake, lamenteth that the contrarie shal happen as wel in the temporal kingdom oppressed by the Assirians Babylonians, Persians, Grecians, and Romanes: as in the Church impugned by innumerable sortes of Heretikes and other Infidels.
Amongst manie pensiue thinges, this one word doth comforte vs, thy promise remaineth, thou hast not denied to send Christ, but differred him,
88:45
From the use of Sacrifice and Sacraments, wherby sinners were wount to be cleansed.
88:47
The Psalmist prayeth and prophecieth that God wil respect the weaknes of man, maintaine his Church in mante natiōs, & saue manie soules.
88:52
As though Christivere changed and turned from vs.
88:53
So we wish and pray that al may blesse and praise thee. Amen.
88:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.1
… for as to our own deservings, we are weak, in His mercy we are strong. Weak then in himself, strong in God’s mercy, the Psalmist thus begins: “I will sing of Thy mercies, O Lord, for ever: with my mouth will I make known Thy truth unto all generations” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… yet he praised his own Lord for unfailing promises. “I will sing,” he says, “of the mercies of the Lord forever, with my mouth will I make known Thy faithfulness to all generations, for thou hast said, Mercy shall be built up for ever, Thy faithfulness shalt Thou establish in the very heavens.”
88:2
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 31
… The same David says elsewhere, “God hath ascended jubilantly, and the Lord with the sound of the trumpet.” For conquerors are wont to return from battle with the sound of the trumpet. Of Him also it is said, “Who buildeth up His ascent in heaven.”
san Girolamo † 420 d.C. Against the Pelagians 2
Ps. lxxxix. 2 . Mercy shall be built up forever.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.3
3. “For Thou hast said, Mercy shall be built up for ever” (
88:3
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
Wherefore also in the 89th Psalm, of which the title is, “An instruction for himself by Ethan the Israelite,” mention is made of the promises God made to king David, and some things are there added similar to those found in the Book of Samuel, such as this, “I have sworn to David my servant that I will prepare his seed for ever.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.4
4. “Thou hast said, I have made a covenant with My chosen” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Through all this the prophet teaches that the promise was made by God on account of lovingkindness, and that the promise is faithful. Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. (“I have made a covenant with my chosen.”
88:4
sant'Ippolito † 235 d.C. On the Psalms 8
On Psalm lxxxix. 4 . Of the Gentiles.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.5
5. Let us see then what God hath sworn. “I have sworn,” He saith, “to David My servant; thy seed will I establish for ever” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. (“I have made a covenant with my chosen.” ) It is the Patriarchs that He called chosen; then He goes on “I have sworn unto David my servant,” and He states concerning what He swore, “Thy seed will I establish for ever, and build up thy throne to all generations.”
88:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.6
6. “O Lord, the very Heavens shall praise Thy wondrous works” (
88:6
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.19
… Hence He is not classed with creatures in Scripture, but David rebukes those who dare even to think of Him as such, saying, ‘Who among the gods is like unto the Lord
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… For neither is there any man so great that he can claim equality in understanding with the Lord, for, as saith David, “Who is he among the clouds that shall be compared unto the Lord?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.12
… “I am the Vine, ye are the branches,” that divinely-begotten One appears to be of one substance with us. But “who is like unto Thee among the gods, O Lord?” as it is written; and again, in the Psalms: “For who is there among the clouds that shall be equal to the Lord? Or who among the sons of God shall be like unto God.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.7
7. “For who is he among the clouds, who shall be compared unto Thee, Lord!” (
88:7
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
57. Though surely amid such speculations, they will be moved by the sacred poet, saying, ‘Who is he among the gods that shall be like unto the Lord
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.8
8. …“God is very greatly to be feared in the counsel of the righteous, and to be had in dread of all them that are round about Him” (
88:8
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 16
… be pleasing in Thine eyes?" And as Christ is called the truth, which is also taught by His being called the brightness of the Father (for there is nothing round about the sun but its brightness which is produced from it), what is there in the Old Testament more plainly and obviously in accordance with this than the words, "Thy truth is round about Thee?"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.9
9. “O Lord God of Hosts, who is like unto Thee? Thy truth, most mighty Lord, is on every side” (
88:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.10
… what do Thy preachers who scatter Thy truth in circuit of Thee, when the waves of that sea rage furiously? “Thou rulest the power of the sea” (
88:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.11
11. Lastly, what hast Thou done in the sea itself, to pacify its rage, and to weaken it? “Thou hast humbled the proud as one that is wounded” (
88:11
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.21.2
… For, bringing Him to the highest pinnacle of the temple, he said to Him, “If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.12
12. “The heavens are thine, the earth also is Thine” (
88:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.12
… 11 ). From Thee, over Thy earth they rain. Thine are the heavens, by whom is preached Thy truth in circuit of Thee; “Thine is the earth,” which has received Thy truth in circuit of Thee; and what has resulted from that rain? “Thou hast laid the foundation of the round world, and all that therein is.” “Thou hast created the north and the seas” (
88:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.14
14. “Thou hast a mighty arm” ( ver. 13 ). Let no man arrogate anything to himself. “Thou hast a mighty arm:” by Thee we were created, by Thee we have been defended. “Thou hast a mighty arm: strong be Thy hand, and high be Thy right hand.”
88:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.15
15. “Righteousness and judgment are the preparation of Thy seat” (
88:15
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 93.2
… “They shall walk, O Lord, in the light of Thy countenance: and in Thy name shall they rejoice all the day; and in Thy righteousness shall they be exalted: for Thou art the glory of their strength.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.16
16. In all these things shall we not rejoice? or shall we contain our joy? or shall words suffice for our gladness? or shall the tongue be able to express our rejoicing? If therefore no words suffice, “Blessed is the people, O Lord, that knoweth glad shouting” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 100.3
… “Blessed is the people that understandeth jubilance.” Surely that which being understood maketh blessed is something great. May therefore the Lord our God, who maketh men blessed, grant me to understand what to say, and grant you to understand what ye hear: “Blessed is the people that understandeth jubilance.”
88:16
san Basilio † 379 d.C. De Spiritu Sancto 5
11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is said through ( ἐν ) God we shall do valiantly, and, “My praise shall be continually of ( ἐν ) thee;” and again, “In thy name will I rejoice.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.8
76. But let them learn that it is also said of God the Father: “In the Lord I will praise the word;” and elsewhere: “In God we will do mighty deeds;” and “My remembrance shall be ever in Thee;” and “In Thy Name will we rejoice;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.16
… See that that grace is such, that the tongue fails to express its greatness, and then thou understandest glad shouting.…O Lord, “they shall walk in the light of Thy countenance.” “They shall rejoice in Thy name all the day” (
88:17
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.11
… but in a divine relation on the other hand it is said of Him, since ‘the Word was God,’ that He is the ‘Lord’ and the ‘King of Glory.’ Such our exaltation the Spirit foreannounced in the eighty-ninth Psalm, saying, ‘And in Thy righteousness shall they be exalted, for Thou art the glory of their strength
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.17
17. “For Thou art the glory of their strength: and in Thy good pleasure Thou shalt lift up our horns” (
88:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.18
… “For of the Lord is (our ) taking up: and of the Holy One of Israel our King.” Himself is thy taking up, Himself thy illumination: in His light thou art safe, in His light thou walkest, in His righteousness thou art exalted. He took thee up, He guards thy weakness: He gives thee strength of Himself, not of thyself.
88:19
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.6
6. Finally, to the very least of His servants although placed among very many sins, and unworthy of His condescension, yet He has condescended of His goodness towards us to command:
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 68.10
… But it is no wonder, since his brethren said of Joseph, “Behold, this dreamer cometh; come now therefore, let us slay him.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.3
… “Which is according to the Gospel of the beauty of the Blessed God.” His Power cannot be denied, of Whom the Father saith: “I have laid help upon One that is mighty.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… He shall cry unto me, Thou art my Father, my God, and the undertaker of my salvation. Also I will make him my first-born, high among the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall be faithful (sure) with him. His seed also will I set for ever and ever, and his throne as the days of heaven.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.19
19. “Thou spakest sometime in vision unto Thy sons, and saidst” (
88:20
sant'Ilario di Poitiers † 367 d.C. Homilies on the Psalms 1
… I have exalted one chosen out of My people, I have found David My servant, with My holy oil have I anointed him. He shall call Me, Thou art my Father and the upholder of my salvation. And I will make him My first-born, higher than the kings of the earth
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
… “Behold, we are thy bone and thy flesh. Also yesterday and the day before when Saul lived, and reigned, thou wast he that leddest out and broughtest in Israel. And the Lord said to thee, Thou shalt feed My people!” And why should I say more about him of whom the word of the Lord has gone forth to say: “I have found David according to My heart”?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.5
39. Although it is written concerning God, “Blessed and only Potentate,” yet I have no misgiving that the Son of God is thereby severed from Him, seeing that the Scripture entitled God, not the Father by Himself, the “only Potentate.” The Father Himself also declares by the prophet, concerning Christ, that “I have set help upon one that is mighty.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.4
28. But how can the Son say here that He was without help, when it has already been said: “I have laid help upon One that is mighty”?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.8
107. Not only does He undergo service in the character of man by reason of His descent from David, but also by reason of His name, as it is written: “I have found David My Servant;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.20
20. “I have found David My servant:” that David from David’s seed: “with My holy oil have I anointed Him” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.14
… “I have laid help upon one that is mighty, and have exalted one chosen out of my people.”
88:21
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 18
But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.21
21. “My hand shall hold Him fast, and My arm shall strengthen Him” (
88:22
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.23
23. We know then for certain that the Lord was to be born of a Virgin, but we have to shew of what family the Virgin was. The Lord sware in truth unto David, and will not set it aside. Of the fruit of body will I set upon thy throne : and again, seed will I establish for ever, and his throne as the days of heaven
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.22
22. “The enemy shall not be able to do him violence” (
88:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.23
23. “I will cut in pieces His enemies before His face” (
88:24
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.24
24. “My truth also and My mercy is with Him” (
88:25
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.25
25. “I will set His hand also in the sea” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —After making many promises about this seed that it should be Lord both by sea and land
88:26
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.2
… He therefore that refuseth the Way which leadeth to the Father, and he that denieth the Door, how shall he be deemed worthy of entrance unto God? They contradict also what is written in the eighty-eighth Psalm, He shall call Me, Thou art my Father, my God, and the helper of my salvation. And I will make him my first-born, high among the kings of the earth
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.26
26. “He shall call me, Thou art My Father, and the lifter up of My salvation” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —After making many promises about this seed that it should be Lord both by sea and land and higher than the kings of the earth and be called the first begotten of God, and should boldly call God, Father
88:27
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.2
… and I will establish his seed for ever and ever. If his children forsake my law, and walk not in my judgments; if they profane my judgments, and do not observe my precepts, I will visit their wickednesses with a rod, and their sins with scourges; but my mercy will I not scatter away from them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.26
“And I will make Him my first-born; higher than the kings of the earth” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —After making many promises about this seed that it should be Lord both by sea and land and higher than the kings of the earth and be called the first begotten of God,
88:28
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.27
27. “My mercy will I keep for Him for ever: and my Testament faithful with Him” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… His seed also will I make to endure for ever and his throne as the days of heaven.”
88:29
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.2
… And I will make him my first-born, high among the kings of the earth . For if they should insist that these things are said of David or Solomon or any of their successors, let them shew how the throne of him, who is in their judgment described in the prophecy, is as the days of heaven, and as the sun before God, and as the moon established for ever
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.28
28. “His seed will I make to endure world without end” (
88:30
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.2
2. These things we suffer by our own fault and our own deserving, even as the divine judgment has forewarned us, saying, “If they forsake my law and walk not in my judgments, if they profane my statutes and keep not my commandments, then will I visit their transgressions with the rod, and their iniquities with stripes.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 6
… What do not such as we deserve to suffer for sins of this kind, when even already the divine rebuke has forewarned us, and said, “If they shall forsake my law, and walk not in my judgments; if they shall profane my statutes, and shall not observe my precepts, I will visit their offences with a rod, and their sins with scourges?”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 29.7
… if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes: nevertheless my loving-kindness will I not utterly take from Him.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… But in the psalm, when speaking as if of David, He says something of the same kind there too. “If his children,” saith He, “forsake my law, and walk not in my judgments; if they profane my righteousnesses, and keep not my commandments; I will visit their iniquities with the rod, and their faults with stripes: but my mercy I will not make void from him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.29
29. This is a strong pledge of the promise of God. The sons of this David are the children of the Bridegroom; all Christians therefore are called His sons. But it is much indeed that God promises, that if Christians, that is, “If his children forsake My law, and walk not in My judgments” (
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 10
… Let us hear what the Holy Spirit testifies by David: “If his children forsake my law, and walk not in my commandments; if they should profane my righteousness, and should not keep my precepts; I will visit their crimes with a rod, and their sins with stripes. But my mercy will I not utterly disperse from them.”
Pseudo-Cyprian Exhortation to Repentance 1
In the eighty-eighth Psalm: “If his children forsake my law, and walk not in my judgments, and keep not my commandments, I will visit their iniquities with a rod, and their sins with stripes; nevertheless my loving-kindness will I not scatter away from them.”
88:31
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.29
… The sons of this David are the children of the Bridegroom; all Christians therefore are called His sons. But it is much indeed that God promises, that if Christians, that is, “If his children forsake My law, and walk not in My judgments” ( ver. 30 ); “if they profane My statutes, and keep not My commandments” (
88:32
Origene † 254 d.C. Origen Against Celsus 6.56
… nor would one visit “with a rod the transgressions of those who forsake the law of the Lord, and their iniquities with stripes;”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.41
… Going forth, then, and becoming a rod, He does not remain a rod, but after the rod He becomes a flower that rises up, and after being a rod He is made known as a flower to those who, by His being a rod, have met with visitation. For “God will visit their iniquities with a rod,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 51.22
… and when He has corrected, preserving. “I will visit,” He says, “their transgressions with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from them.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.58
In the cxviith Psalm: “The Lord amending hath amended me, and hath not delivered me to death.” Also in the eighty-eighth Psalm: “I will visit their transgressions with a rod, and their sins with scourges. But my mercy will I not scatter away from them.”
sant'Agostino d'Ippona † 430 d.C. City of God 1.7
… Far be it from any prudent man to impute this clemency to the barbarians. Their fierce and bloody minds were awed, and bridled, and marvellously tempered by Him who so long before said by His prophet, “I will visit their transgression with the rod, and their iniquities with stripes; nevertheless my loving-kindness will I not utterly take from them.”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.14
Chapter 14.— 22. But we must not despair of the conversion of any man, whether situated within or without, so long as "the goodness of God leadeth him to repentance," and "visits their transgressions with the rod, and their inquiry with stripes." For in this way "He does not utterly take from them His loving-kindness,"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.29
… 30 ); “if they profane My statutes, and keep not My commandments” ( ver. 31 ); I will not spurn them, nor will I send them away from Me in perdition: but what will I do? “I will visit their offences with the rod, and their sin with scourges” (
88:33
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.2
… Let us of our inmost heart and of our entire mind ask for God’s mercy, because He Himself also adds, saying, “Nevertheless my loving-kindness will I not scatter away from them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.30
30. “Nevertheless, My mercy will I not utterly take from Him” (
88:34
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… Once have I sworn by my holiness, if I lie unto David,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.31
31. “My covenant will I not profane, nor reject the thing that is gone out of my lips” (
88:35
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.23
… Of the fruit of body will I set upon thy throne : and again, seed will I establish for ever, and his throne as the days of heaven . And afterwards, Once have I sworn by My holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before Me, and as the moon established for ever
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.32
32. Listen for thy confirmation in hope, for thy security, if thou knowest thyself to be among the members of Christ. “I have sworn once by My holiness that I will not lie unto David” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —Go on then to what follows and your opinion upon this point will be in every way confirmed, for again saith the God of the universe, “Once have I sworn by my holiness, if I lie unto David, his seed shall endure for ever and his throne as the sun before me. It shall be established for ever as the moon.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.14
… of the fruit of Thy body will I set upon Thy throne . And again, Once have I sworn by My holiness, that I will not lie unto David. His seed shall endure for ever, and His throne as the sun before Me. It shall be established for ever as the moon, and as a faithful witness in heaven
88:36
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… Once have I sworn by my holiness, if I lie unto David,” —that is, I will in no wise lie unto David; for Scripture is wont to speak thus. But what that is in which He will not lie, He adds, saying, “His seed shall endure for ever, and his throne as the sun before me, and as the moon perfected for ever, and a faithful witness in heaven.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.32
… “I have sworn once by My holiness that I will not lie unto David” ( ver. 35 ). Dost thou wait till God swear a second time? How often is He to swear, if in one oath He is false? One oath He made for our life, who sent His Only One to die for us. “I have sworn once by My holiness, that I will not lie unto David.” “His seed shall endure for ever” (
88:37
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.20
… for we must give account to the Lord of all things done through the body. Say not, none seeth me; think not, that there is no witness of the deed. Human witness oftentimes there is not; but He who fashioned us, an unerring witness , abides faithful in heaven
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.11
… for if you understand it of His Godhead, then God was made into an object of insult and derision inasmuch as it is written: “But thou hast rejected thy Christ, and brought Him to nought; thou hast driven Him to wander;” and again: “And He was made the derision of His neighbours.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.14
121. Of Him the Scripture saith, in the passage cited,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.32
… “I have sworn once by My holiness, that I will not lie unto David.” “His seed shall endure for ever” ( ver. 36 ). His seed endures for ever; because the Lord knows them that are His. “And His seat is like as the sun before me:” “and as the moon perfect for evermore: and the faithful witness in heaven” (
88:38
sant'Agostino d'Ippona † 430 d.C. City of God 17.10
That it might not be supposed that a promise so strongly expressed and confirmed was fulfilled in Solomon, as if he hoped for, yet did not find it, he says, “But Thou hast cast off, and hast brought to nothing, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.33
33. These promises, so sure, so firm, so open, so unquestioned, were made concerning Christ. For although some are mysteriously veiled, yet some are so clear, that all that is obscure is easily revealed by them. Such being the case, see what follows: “But Thou hast approved and brought to nothing and forsaken Thine Anointed” (
88:39
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 8.1.9
… and he has become besides a reproach to his neighbors. For he has exalted the right hand of his enemies, and has turned back the help of his sword, and has not taken his part in the war. But he has deprived him of purification, and has cast his throne to the ground. He has shortened the days of his time, and besides all, has poured out shame upon him.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.10
… and at such a time, the snares of those who deceive and lead astray are to be feared, and these are intended by the word “arrows” in this passage. Again, we have another instance in Psalm lxxxix. ,
sant'Agostino d'Ippona † 430 d.C. City of God 17.10
… Thou hast set up the right hand of his enemies; Thou hast made all his enemies to rejoice. Thou hast turned aside the help of his sword, and hast not helped him in war. Thou hast destroyed him from cleansing; Thou hast dashed down his seat to the ground. Thou hast shortened the days of his seat; Thou hast poured confusion over him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.33
… For although some are mysteriously veiled, yet some are so clear, that all that is obscure is easily revealed by them. Such being the case, see what follows: “But Thou hast approved and brought to nothing and forsaken Thine Anointed” ( ver. 38 ). “Thou hast overthrown the testament of Thy servant, and profaned His holiness on the ground” (
88:40
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.33
… Such being the case, see what follows: “But Thou hast approved and brought to nothing and forsaken Thine Anointed” ( ver. 38 ). “Thou hast overthrown the testament of Thy servant, and profaned His holiness on the ground” ( ver. 39 ). “Thou hast broken down all His hedges, and made His strongholds a terror” (
88:41
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… Why is the word ego added? and thus with a strong emphasis on the word I, they raged against Me, they troubled Me: but had I not willed, I had not slept. Those then concerning whom it was declared that they should be a portion for foxes, are now spoken of as follows; “All they that go by have spoiled him: and he is become a reproach to his neighbours” (
88:42
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… but had I not willed, I had not slept. Those then concerning whom it was declared that they should be a portion for foxes, are now spoken of as follows; “All they that go by have spoiled him: and he is become a reproach to his neighbours” ( ver. 41 ). “Thou hast set up the right hand of his enemies, and made all his adversaries to rejoice” (
88:43
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… 42 ). Look at the Jews, and see all things fulfilled that were predicted. “Thou hast turned away the help of his sword.” How they were used to fight few in number, and to strike down many. “Thou hast turned away the help of his sword, and Thou givest him not victory in the battle” (
88:44
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… “Thou hast turned away the help of his sword, and Thou givest him not victory in the battle” ( ver. 43 ). Naturally then is he conquered, naturally taken prisoner, naturally made an outcast from his kingdom, naturally scattered abroad: for he lost that land, for which he slew the Lord. “Thou hast loosed him from cleansing” (
88:45
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… From faith; for by faith we live: and it is said of faith, “purifying their hearts by faith:” and as it is only the faith of Christ that cleanses; by disbelief in Christ, they are loosed from purification. “Thou hast loosed him from cleansing, and cast his throne down to the ground.” And so Thou hast broken it. “The days of his seat hast Thou shortened” (
88:46
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.14
120. Nor has it escaped us, that in another place also, setting forth the frailties of man’s estate, in order to show that He had taken upon Himself the infirmity of the flesh, and the affections of our minds, the Lord said, by the mouth of His prophet: “Remember, O Lord, what My substance is,”
sant'Agostino d'Ippona † 430 d.C. City of God 17.11
But after having prophesied these things, the prophet betakes him to praying to God; yet even the very prayer is prophecy: “How long, Lord, dost Thou turn away in the end?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.35
… the Prophet addresses Him in these words, “Lord, how long wilt Thou hide Thyself unto the end?” (
88:47
sant'Agostino d'Ippona † 430 d.C. City of God 17.11
… On account of which it is also added here, “Thy wrath shall burn like fire. Remember what is my substance.” This cannot be better understood than of Jesus Himself, the substance of His people, of whose nature His flesh is. “For not in vain,” he says, “hast Thou made all the sons of men.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.36
… and who is He whom Thou hast reserved? “What man is he that liveth, and shall not see death?” This man then who shall live and not see death, shall purify them from nothingness. For He made not all men for nought, nor can He who made them so despise His own creatures, as not to convert and purify them.
88:48
Origene † 254 d.C. Origen's Commentary on Matthew 12.35
But since here it is written in the three Evangelists, “They shall not taste of death,” but in other writers different things are written concerning death, it may not be out of place to bring forward and examine these passages along with the “taste.” In the Psalms, then, it is said, “What man is he that shall live and not see death?”
san Girolamo † 420 d.C. Against the Pelagians 3.6
… so the soul, bearing the onset of thoughts and agitations, even though it escape shipwreck, does not sail without danger, and remembering its weakness, is always anxious about death, according as it is written,
sant'Agostino d'Ippona † 430 d.C. City of God 17.11
… Thereafter it follows, “Who is the man that shall live, and shall not see death? shall he snatch his soul from the hand of hell?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.37
37. “What man is he that shall live, and shall not see death?” (
88:49
sant'Agostino d'Ippona † 430 d.C. City of God 17.12
But the rest of this psalm runs thus: “Where are Thine ancient compassions, Lord, which Thou swarest unto David in Thy truth? Remember, Lord, the reproach of Thy servants, which I have borne in my bosom of many nations; wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the change of Thy Christ.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.38
38. But in the very faith in Christ great difficulties occurred, and the heathen in their rage long said, “When shall he die, and his name perish?” On account of these then who have now long believed in Christ, but were destined to doubt for some time, these words follow, “Lord, where are Thy old loving-kindnesses?” (
88:50
Origene † 254 d.C. Origen De Principiis 2.6.7
… For in the mystery of this assumption the nations live, who, imitating it through faith, come to salvation. David also, when saying, “Be mindful of my reproach, O Lord, with which they reproached me in exchange for Thy Christ,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.39
39. “Remember, Lord, the rebuke that Thy servants have” (
88:51
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.40
40. “Wherewith Thine enemies have blasphemed Thee, O Lord” (
88:52
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.41
41. They have blasphemed the change of Christ; but what dost thou answer? “The blessing of the Lord for evermore. Amen and Amen” (
88:5
v. 5 usque in aeternum stabiliam semen tuum ; cf. 2 Reg. 7, 12. 13. 1 Par. 22, 10 firmabo solium regni eius in aeternum. | . Pro hac promissione et clementia coeli et terra Dominum laudabunt : coeli mirabile opus tuum laudibus efferunt, οἱ veritatem, fidelitatem tuam celebrant in coetu. sanctotum, in populo tibi consecrato, in ecclesia sanctorum. Opus mirabile, miraculum est promissio ila Davidi facta : quae misericordia הסד gratia vocatur. In. sequentibus laudes Dei explicantur
88:7
v. 7 Deus est eminentissimus, omnes longissime superat; quis ei similis inter filios deorum (?hebr) cf. 20, 1 hebr; inter angelos seu in universum inter excelsissimos quicumque exsistunt; v. ὃ Deus terribilis in consilio sanctorum valde (hebr) ; in consessu et conventu angelorum apparet et agnoscitur quam maxime venerandus, μέγας xxi φοβερὸς magnus et metuendus super omnes supernas potestates, angelos, a quibus cingitur. Laudatur Dei potentia
88:9
v. 9 Deus exercituum ; eius potentiae iungitur verifasi.e. fidelitas tua est in circuitu (uo, libi praesto est, undique, ut nulla ex parte fallas; es sicut solus vere potens — nemo similis — ita. solus omnium fidelissimus ;
88:10
v. 10 tu dominaris superbae insolentiae maris ; 51 efferuntur fluctus eius, tu sedas eos (hebr), Hier : elationes gurgitum eius tu comprimis ; cf. 64, 8 ;
88:11
v. 11 tu contrivisti sicut. transfossum רהב Hahab, Aegyptum ; cf. 86, 4; potentiam Aegypti confregit in. mari rubro. Exemplis potentiae demonstratur Deum posse promissiones implere. Eadem potentia elucet ex opere creationis
88:12
v. 12 : tui sunt coeli, inde simul maiestas commendatur ; orbem terrarum et plenitudinem eius, omnia quibus terra impletur, omnia qua terra habet, continet, v. 19 aquilonem et meridiem /u creasti (proprie dexteram, i. e. facie ad orientem versa dextera protenditur ad meridiem) ; LXX, vulg. οἱ mare 1. e. occidentem (Nord und West) ; Thabor et Hermon, montes quoque, in creatione quasi iubilabant de nomine tuo, de manifestatione alia explanatio, celebrari scil. post opus creationis victoriam Iahve de 180 esse creatum, proinde ipsi subiectum; montes Tabor et Hermon loca eultus antiquissima iam exsultare in praeconio Iahve (ita J. Boehmer, Archiv für Religionswissenschaft XII, p. 321). Quae Dei potentia effertur
88:14
v. 14 tibi est brachium cum potentia, brachium potentissimum .; robusta est manus tua, exaltata dextera tua ; 2860 enim non per modum optantis efferenda sunt (firmetur, exaltetur) sed sicut Sym ἀήττητος T; χείρ σου, ὑψηλὴ ἡ δεξιά σου invicta (inexpugnabilis) manus tua, excelsa dextera tua ; quam versionem Eus. Theod. afferunt ad explanandam versionem LXX. Ad Dei laudes pertinet iustitia
88:15
v. 15 iustilia et iudicium praeparatio, firmamentum (Hier), fulerum, Aq τὸ ἔδρασμα, Sym. βάσις τοῦ θρόνου cou sedis (uae ; gratia et fidelitas praecedunt faciem tuam ; eius iustitia et. potestas iudicialis comites habet gratiam et fidelitatem, quae semper ante faciem eius versantur. Praedicatur beatus populus
88:16
v. 16 qui talem Deum novit et eius lum, fide scil. et spe in talem Deum, et qui in lumine vultus tui, favore divino donati vitam agunt ; isti
88:17
v. 17 de Deo eiusque manifestatione, nomine, ezsultant tota die, et secundum iustam Dei gubernationem, in iustitia tua, exaltabuntur, proficient, prosperum nanciscenmatione fruentur (cf. 3,4; 26,6). Haec autem eis contingent, v. 48 quia tu es potens ornamentum eorum ; tu populo iterum tribues gloriam et potentiam ; et in beneplacito tuo, secundum benevolam volunhumili eriges potestate in adversarios collata; nam
88:19
v. 19 Domini est assumptio nostra ad Dominum pertinet, vel a Doniino est, ut protegamur, assumamur ; hebr scutum nostrum (protectio nostra) a Domino est, vel pertinet ad Dominum ; et a Sancto Israel est rex noster ; ad Sanctum Israel quoque spectat providere nobis regem, secundum pro- sancto tuo, singularis numerus recte ponitur; nam nec visio, nec promissio facta est pluribus, quamvis veteres omnes habeant sancfis fuis ; verum solus Nathan propheta in nocte illa accepit alloquium Gad, vel Samuel et Nathan, multo minus cum Gen. omnes prophetas. Neque dicas, plura in sequentibus proponi quam Nathan a Domino audivisse narratur. Nam verba psalmistae sunt repetitio, explanatio, amplificatio quaedam eorum quae 2 Heg. 7 leguntur. | Auxilium seu adiutorium quod David populo ferre debuit, dicit Deus : se posuisse super heroem, super virum fortem, David seil. ef exaltavi electum de plebe mea ; idque de David dici, apparet ex
88:21
v. 21; auxilium ei promittitur
88:22
v. 22, et quidem in eum finem et tali effectu ut nihil proficiat inimicus in eo
88:23
v. 23, vel ex hebr non decipiet inimicus eum et filius iniquitatis non 31111664 eum (Hier) ; imo
88:24
v. 24 Deus conteret hostes ante eum ef odientes eum percutiam. Haec quoad sensum iubetur Nathan dicere ad David 2 heg. 7,8.9. Promittit ei Deus : fidelitas et gratia mea cum ipso
88:25
v. 25 et ope Dei augebitur potestas eius ; 1d quod
88:26
v. 26 declaratur de extensione regni eius : ef pono in mari manum eius, dominatio eius a mari (mediterraneo) usque ad flumina, Euphraten eiusque canales, extendetur ; cf. 79,12, Ex. 23,31. Deut. 11,24. | Insuper David insigni favore et quasi familiari quadam consuetudine cum Deo honorabitur
88:27
v. 27 ipse invocabit me : pater meus es tu, Deus meus, et petra salutis meae fortitudo salutis meae (Hier); firma David in Deum fiducia exprimitur ; cf. 17,18 sq. 2 Reg. 1,18 sq. 25,3- Israel prae reliquis nationibus est insignitus (Ex. 4,22) et Ephraim prae aliis tribubus (Ier. 31,9), ergo David rex prae alüs : excelsum prae regibus terrae; cf. 2 Reg. 1,9 fecique tibi nomen grande. Et qua ratione filius sit prae aliis honoratus ac dilectus, continetur promissione throni aeterni
88:29
v. 29 in aeternum servabo illi misericordiam meam חסדי benevolentiam meam, vel hie speciatim promissionem gratiosam, quae adeo firma est : e/ testamentum, foedus meum /idele ipsi, stabile et permanens ;
88:30
v. 30 quare מז saeculum semen eius, thronus eius ut dies coeli ; cf. Deut. 11,21 quamdiu coelum imminet terrae; 2 Reg. 1,13.16. Thronus iste aeternus est adimpletio vatieinii Iacob. patriarchae. de sceptro quod non recedet de luda, donec veniat is cui est obedientia gentium (Gen. 49,10) ; aliis verbis ex posteris David exsurget Messias rex aeternus. Haec promissio est data nulla apposita conditione. Sed quid de posteris David ? penes illos erit, qua via perveniendum sit ad EN | 2 : | e , prs. 88, 31-44. | 929 1 | .. illud Messiae regnum aeternum ; illis proponitur v. 31 si ipsi praeva- | ricatores exstiterint, v. 33 visitabo in virga iniquitates eorum, punien- tur, et tandem puniti sunt usqüe ad regni temporalis interitum et. ad eiectionem populi in exsilium (cf. Ier. 22,30. Ez. 21,25.26). At in hac ruina tamen firmum manet et inconcussum v. 34 misericordiam meam v. 29 non auferam ab eo, neque negabo fidelitatem meam neque pro- . fanabo, seu violabo pactum meum et quod egressum est de labiis |. meis, promissionem ;meam, non mutabo (Hier) ; cf. 2 Reg. 1,14-16. Quam promissionem sollemni iuramento confirmat
88:36
v. 36 semel iuravi, semel dicit decreti firmitatem, ut quod non admittat mutationem; iuravi per sanctitatem meam ; cum enim non haberet per quid maius iuraret, iuravit per sanctitatem suam (Hesychius in Catena) : s David mentiar 1. e. iuro, nunquam Davidi mentiar ; semel cum emphasi est idem quod vulgo dicitur : semel pro semper ; s; formula est iuramenti negantis; s; non formula affirmantis ; suppletur enim mente : haec mihi faciat Deus et haec addat, vel alia formula, qua iurans se ipsum devoveat, si peierat (cf. 1 Reg. 3,17 ; 14,44 ; 20,13 οἷο). Repetitur promissio iuramento firmata
88:37
v. 7 thronus eius sicut sol coram me et — sieut luna, stabilietur in aeternum (Hier). Et huius promissionis et iuramenti festis est in coelo et est testis prorsus fidelis; ipse Deus est fidelis suae promissionis testis, vindex, qui eius observationem urgeat ; unde ad iuramentnm nova accedit confirmatio. 146616 intelligunt Eus. Theod. testem ipsum Deum in coelis habitantem, dum alii quandoque solem et lunam dici testem 1n coelis fidelem volunt (Ag. Gen. Calm.). Ad iuramentum divinum veteres iam eomparant quod dicit apostolus (Hebr. 6,18; Diodorus in Catena, Eus.). Iam cuncta cernuntur contraria et opposita sollemni promissioni ^v. 39-46. Idem tu qui tunc locutus es (v. 20) tu repulisti et despexisti, iratus es cum christo tuo ; videtur alludi ad Ez. 21,25-97 ; captivi - abducti erant duo illi posteri David Iechonias et Sedecias ; regnum desiit (Ag. Bellarm.) ;
88:40
v. 40 evertisti pactum servi tui, evertisti huius regnum ; inita cum servo tuo pacta rescidisti ; Theod. quoque et Didymus monent de abductione lechoniae et Sedeciae, in quibus regnum davidicum cessaverit. Vident in istis vocibus veteres lamenta populi iam longo tempore in captivitate babylonica detenti (ita anonymus, Theod. heracl., Diodorus, Didymus 1n Catena, 616.| , profanasti in terram sanctuarium eius τὸ ἁγίασμα, intelligunt templum a Babyloniis eversum (Athanasius, in Catena), sed hebr בדרר diadema, coronam eius (Hier, Ag. Gen. Calm.) profanasti et 8216018)1 in. terram, ut Ez. 21,96 ; v. M4 destrucisti omnes sepes eius ; cf. 19,13 ; muri urbis lerusalem destructi sunt, oppida Iuda patent extraneis ; posuisti munitiones eius ruinas (hebr), formidinem vel pavorem (Hier); arces el praesidia destrueta et prostrata renovant aspicientibus terrorem vastationis hostilis;
88:42
v. 42 diripuerunt ; cf. 79,13 vindemiant ; exterae tribus occupant terram derelictam, de qua re vide Ez. 36,2 sq. Lam. 5,2 hereditas nostra versa est ad alienos, domus nostrae ad extraneos ; opprobrium vicinis ; Edomitae praeprimis in. ruina. regni insultarunt ; vide 136,7. Ez. 25,12 ; 35,15 ; 56,5. Promisit Deus : nihil proficiet inimicus in eo, 6001080 inimicos eius v. 23.24 — at nunc
88:43
v. 43 ezaltasti devteram deprimentium eum, non christum tuum, sed omnes inimicos eius laetificasti; non adiutorium ei dedisti (v. 20.23), sed
88:44
v. 44 avertisti robur gladii eius (Hier), - neque erexisti eum in bello. Promisit Deus thronum aeternum (v. 30.37) ; at
88:45
v. 45 cessare fecisti splendorem eius (ita hebr?) et sedem. eius, thronum eius, in (erram collisisti, detraxisti, corruere fecisti. Promissum erat : ponam thronum eius sicut dies coeli (v. 30.37.38) — et nune
88:46
v. 46 minorasti dies, abbreviasti dies adolescentiae eius (hebr, Hier, Aq Sym, syr, targum) ; regnum quod promissum habuit tempus aeternum, a Davide usque ad exsilium explevit tempus valde breve habita ratione aeternitatis ; erat 1n aetate iuvenili et haec ipsa aetas iuvenilis tam subito abrupta et ablata est. Promissio erat : ponam eum excelsum prae regibus terrae (v. 28.20.25) et nunc : perfudisti, operuisti eum confusione, ignominia. Verum quo tendat haec exsulum cum Deo expostulatio, explicatur sequentibus. Vi promissionum enim optime intelligunt conditionem hane plane contrariam debere tolli ét revera fore, ut 1n meliorem mutetur. Unum dolent, conqueruntur unum, Deum tardare, differre ; quare v. ד+ usquequo avertis, quamdiu absconderis (Hier); illud in finem melius cum sequenti iungitur : an perpetuo ecardescet ira tua ? tem-- pus poenae et tristitiae et afflictionis (v. 31-33) us 1am videtur quasi aeternum ; id quod utique plane ad indolem hominis factum natumque est. Monet vitam esse brevem ; haec sit ratio impellens pro Deo, ut meliorem statum adducat
88:48
v. 48 memorare, quae mea substantia, spalium vitae suae vocat substantiam, censet Ag., explicat scil ex hebr : memento, ego, quid vita (scribe non 39n sed transpositione חדל et habes sensum valde aptum : ego quam [luxus et fragilis !) ; pariter memento, ad quam inanitatem creaveris omnes filios hominum ; nam
88:49
v. 49 quis tandem semper vivet? nemo eruet animam de potestate orci; ergo, si nobis non cito opem tuleris, in miseria et captivitate Quare eheu, Domine
88:50
v. 50 ubi sunt priora illa beneficia, priores illae gratiae, quas גג tua fidelitate Davidi iurasti?, en 1000 illarum
88:2
1. La fede nella risurrezione, che il cristianesimo difese contro l'urto della generale incredulità (cf. Mt. 22, 23; Lc. 22, 27; Act. 17, 32; s. Agostino: «In nulla re sic contradicitur fidei christianae, quam in resurrectione carnis» Enarr. in Ps. 88, 2: PL 37, 1134). Presso la salma dei cristiani alitò fin dall'inizio un'atmosfera di pace, di speranza, di gioia: il fedele non è morto, ma si è ritirato dalla terra d'esilio: recessit …
88:6
Dalla Bibbia risulta che gli a. sono innumerevoli (Gen. 32, 2-3), costituiscono le « armate » di Jahweh (cf. la locuzione Jahweh sebhā'ath), sono potenti, messaggeri ed esecutori degli ordini divini (Ps. 102, 20 sg.), sono intelligenti (II Sam. 14, 20), santi (Ps. 88, 6-8): per questo sono detti « figli di Dio » (Job 1, 6) ed anche « dèi » in senso largo (Gen. 33, 10), ma infinitamente distanti dall'unico Dio loro creatore che trova in essi imperfezioni …
88:7
Si spiega così la vita inerte (Eccle. 9, 5 sg. 10), assimilata al sonno (Iob 10, 20 sgg.; 17, 16; 20, 11 ecc.), nelle tenebre (Ps. 49, 20; 88, 7, 13; ecc.), delle anime nello šē'ōl; dove non possono lodare Jahweh (Ps. 6, 6; 115, 17; Is. 38, 18); ed il loro nome di rēphā'im («languidi», «deboli»).
88:10
… Altrove (Ps. 88, 10 sg.; Iob 9, 13; 26, 12 sg.; Is. 51, 9) indica un mostro, che personifica la superbia e la ribellione a Dio; oggi si suole scorgere in tali testi un riferimento letterario al mito
88:11
Al primitivo senso generale (conservato in Iob 31, 12) subentra di solito il significato metonimico «dimora dei morti, feol»: Iob 26, 6 e Prov. 15, 11; 27, 20 (parallelo con feol); Ps. 88, 11 (con «sepolcro»). …
… Nelle profondità della terra si trova lo śē'ōl (Iob 10, 21 sgg.; cf. l'accadico arallil) destinato alla dimora delle anime trapassate, che si presentano come ombre, rēphōl'm (Ps. 88, 11). In alto la volta celeste solida (« firmamentum ») ha il compito di dividere le acque superiori dalle inferiori (Gen. 1, 6 sgg.) e trattenere queste nei loro serbatoi (Iob 38, 22). …
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. …
88:12
THABOR (GR. ΘΑΒΏΡ Ο ΤῸ ἸΤΑΒΌΡΙΟΝ, ARABO ÇEBEL ET-TÔR)
Per il suo profilo caratteristico suscitò sempre una ammirazione religiosa; in Ps. 88, 12 è accoppiato con il Hermon per cantare le lodi di Dio; ed in Ier. 46, 18 è paragonata al T. e al Carmelo la grandezza di Nabuchodonosor vittorioso. …
88:13
… Nella Bibbia l'H. viene designato come il confine nord-est della conquista palestinese sotto Mosè e Giosuè (Deut. 3, 8; Jos. 11, 3, 7; 12, 5; 13, 11; I Par. 5, 23). Nella poesia ebraica l'H. viene associato al Thabor (Ps. 88, 13), al Sion (Ps. 132, 3), all'Amana e Sanir (Cant. 4, 8).
… Ritenevano che tutti i morti (Ps. 89, 49; Iob. 3, 13-19) scendessero nello ἐδ'ῶ, immensa caverna, grande come una regione (Iob. 10, 21-22; Ps. 88, 13), divisa in settori di diversa profondità (Is. 14, 15; Ez. 32, 23), poeticamente concepita come un profondo abisso, quasi un mostro insaziabile (Ps. 144, 7; Prov. 1, 12; 27, …
TRASFIGURAZIONE (GR. ΜΕΤΑΜΌΡΦΩΣΙΣ)
… Eusebio, che raccolse le tradizioni locali della Palestina, si mostrò perplesso sul sito della T. Spiegando Ps. 88, 13 «Il Thabor e l'Hermon esulteranno...» (PG 13, 1092) scrive: «Io penso che su queste montagne ebbero luogo le T. straordinarie del nostro Salvatore»; nell'Onomasticon, descrivendo …
88:15
ritia et iudicium praeparatio sedia tuae » (Ps. 88, 15
88:23
… E adibito in senso etico, eccetto forse II Sam. 22, 5 (Ps. 17, 5). Nel Vecchio Testamento prevale l'accezione astratta, specie nelle espressioni in cui è genitivo di qualificazione o di destinazione: « figlio di b. » (cf. « figlio d'iniquità »: II Sam. 3, 34; 7, 10; Ps. 88, 23; « figlio di morte »: I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (ebr. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. …
88:30
… l'umile Vergine, l'angelo svela il disegno di Dio su lei, eletta a madre del Messia: « Ed ecco che concepirai in seno e partorirai un figlio, e gli imporrai nome Gesù ». Formulato con frasi e concetti di antiche profezie (cf., p. es., II Sam. 7, 16; Ps. 88, 30-37; Is. 9,7 [ebr. 6]; Mich. 4, 7; Dan. 7, 14-27), l'angelico annunzio delinea la figura e il compito del Redentore promesso (cf. Mt. 1, 21).
88:49
S. Paolo insegnò sempre l'universalità della morte (Rom. 5, 12-21; I Cor. 15, 22; Hebr. 9,27; cf. Gen. 3,19; Eccle. 12, 7; Ps. 88, 49). Tutta l'economia redentiva da lui illustrata si compendia nell'antitesi morte-vita, nel susseguirsi di due eoni: la tribolazione di questo tempo e la gloria futura; e l'unico passaggio …
… ove si « congiungono ai padri » loro (Gen. 25, 8, 17; 35, 29; 49, 29, 33). Tutti i morti sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 10; 48, 16; 88, 49; Prov. 5, 5; 23, 14), che sta sotto l'oceano (Job 26, 5) e ingoia tutti senza distinzione (Ps. 88, 49). Le « porte della f. » (Is. 38, 10; Job 38, 17; Eccli. 51, 9; Sap. 16, 13; Ps. Sal. 16, 2; III Mach. 5, 51; cf.: Dio ne ha « le chiavi », Apoc. 1, 18) esprimono l'invisibile potenza …
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.